THE HISTORIE OF THE COVNCEL OF TRENT Conteining eight Bookes In which besides the ordinarie Actes of the Councell are declared many notable Occurrences which happened in Christendome during the space of fourtie yeeres and more And particularly the practises of the Court of Rome hinder the reformation of their errors and to maintaine their greatnesse Written in Italian by Pietro Soaue Polano and faithfully translated into English by NATHANAEL BRENT Vnto this SECOND EDITION are added diuers obseruable Passages and Epistles concerning the trueth of this Historie specified in the next Page DIEV ET MON DROâ— LONDON Printed by BONHAM NORTON and IOHN BILL Printers to the Kings most Excellent Maiestie M. DC XXII THE APPENDIX OF THIS SECOND Edition conteining 1 AN Epistle of Gregory the First Bishop of Rome to Maurice the Emperour 2 A passage of the History of Fr. Guicciardine Florentine concerning Pope Alex. 6. left out of his third Booke in the printed Copies 3 A second passage of the same Author conteining a large discourse of the meanes whereby the Popes of Rome atteined to their greatnesse that they now enioy left out of the fourth Booke 4 〈◊〉 third passage of the same Author left out of his 10. Booke 5 Certaine passages out of the Letters of the Lords de Lansac Pibrâ—â—c Ferrier c. taken foorth of the Instructions and Missies of the Kings of France and their Ambassadours sent to the Councell of Trent Published in French An. 1608. 6 Andr. 〈…〉 udithius Bishop of Quinquecclesiae in Hungary his Testimony of the Councell of Trent in his Epistle to Maximilian 2. Emperour 7 An Epistle â—f Bishop Iewell vnto Seignior Scipio a Senatour of Venice touching the causes mouing the Church of England to refuse Communion with the Councell of Trent now first published according to the Originall annexed 8 Lastly the foresaid Epistle of Dudithius written by himself in Latine TO HIS MOST SACRED MAIESTIE I Offer to your MAIESTIES view the truest and most iudicious Ecclesiasticall Historie that either moderne times or any antiquitie hath afforded to the world impaired I confesse in beautie as being transported out of the naturall lustre both of stile and phrase by a rude and vnskilfull Translator but nothing altered in the trueth and sincerity of the matter which it handleth The Author a stranger to these parts conuersant onely where the Gospell cannot be truely preached was moued to write it as for the common good of all Christendome so particularly in contemplation of your Maiesties seruice For as you hold the highest place amongst all Kings and Princes and are Gods greatest Lieutenant vnder the whole cope of heauen so your admirable perfections of Wisdome Learning Iustice and Religion with which your royall breast is inriched beyond all comparison to bee made with any others cast foorth their bright shining rayes into all Countreis and quarters of the world and rouse vp the endeauors of the worthiest euen in places the farthest remote to labour in the building vp or repairing of Gods Church so farre as the tyranny of Antichrist vnder which they liue and the safetie of their liues which nature bindes them to preserue doth giue them leaue In which number is the Author of this present Treatise The end and scope whereof being the glory of God by discouery of those practises which for many yeeres haue beene concealed by the enemies of CHRIST the aduancement of true pietie and Religion I know not to whom it may be addressed more iustly then to the greatest Maiesty vpon the whole surface of the earth and the chiefest Defender of the true faith amongst vs. And surely if euer any booke except onely the Booke of God did deserue the protection of so excellent a Patron it is this Historie of the Councell of Trent For of all the things in the world Religion is of the greatest consequence and in Religion Ecumenicall Councels next after the holy Writ haue euer caried the greatest sway which being true and guided by the holy Ghost haue beene causes of infinite blessings but being pretended onely and gouerned by humane policies and Arte haue brought foorth as many mischiefes and afflictions to the Church of God Now in this of Trent it is plainely discouered that the Bishops of Rome of whom eight liued and died during the time of the Synode and treatie thereof in stead of being CHRISTS holy Vicars as they pretend haue beene the greatest and most pernicious quackesaluing iuglers that euer the earth did beare It would be infinite to relate the Stratagems they vsed to diuert it before it began their postings to and fro to hinder the proposing of those things which they thought would diminish their profit or pull downe their pride their policies to enthrall the Prelates and Diuines by hopes and feares their diligence in sending their adherents to Trent and so by procuring a maior part of voices to make themselues the absolute Lords of all the determinations that passed By which deuices that which was desired by godly men as the onely remedy against all the errors in manners and doctrine both in Church and Common-wealth and especially against the greatest enormities of the Popes themselues hath beene wrested to a quite contrary vse to weaken the lawfull rights of Kings and Princes to peruert the doctrine and Hierarchie of the Church of GOD and to lift vp the Papacy to an vnsufferable height of pride This is that holy and great Synod of which the Romanists doe boast themselues so much And indeed euery one of any meane capacitie may easily know that many controuerted points betweene them and the true Professors necessary as they maintaine for the sauing of mens soules had neuer any colourable establishment but this which insensibly creeping in by the superstition of the vulgar or secretly set on foote by those that were ambitious and couetous or at the best blindly zealous haue alwaies beene opposed by the Orthodox euen publikely vntill the malitious industry of the greater part put to silence though neuer quite ouercame the paucitie of the better So that their vanting of the Antiquitie of their Religion and of the infancie of ours is vaine and idle And if they will glory as vsually they doe of the vniuersalitie of their doctrine because it was established forsooth by the holy Ecumenicall Councell of Trent as they terme it none can better iudge then your MAIESTY how factious and how vnlawfull that assembly was and by this Historie the whole world may vnderstand the weaknesse of that foundation The Almightie blesse your MAIESTIE with length of daies strength of bodie loyaltie of your people and with all imaginable happinesse in your most Royall Progenie and in swaying the Scepter of your Dominions Your Sacred Maiesties most humble and most faithfully deuoted Subiect NATHANAEL BRENT TO THE READER COurteous Reader thou shalt see in this Booke greater varietie of remarkeable accidents then before the reading of it thou couldest haue possibly imagined The state of religion
in those negotiations Hauing therefore collected so many things as may minister vnto me sufficient matter for a narration of the progresse I am resolued to set it downe in order I wil relate the causes and managings of an Ecclesiasticall Conuocation by some for diuers ends and by diuers meanes procured and hastened by some hindered and deferred for the space of 22. yeeres and for 18. yeeres more sometimes assembled sometimes dissolued alwayes celebrated with diuers intentions and which hath gotten a forme and conclusion contrary altogether to the deseigne of them that procured it and to the feare of those that with all diligence disturbed it a cleere instruction for vs to referre our selues to God and not to trust in the wisedome of man For this Councell desired and procured by godly men to reunite the 1500 ALEXAND 6. MAXIMILL 1. HENRY 7. LEVVIS 12. The conclusion of this Councell was contrary to the opinion of all men Church which began to bee diuided hath so established the Schisme and made the parties so obstinate that the discords are become irreconciliable and being managed by Princes for reformation of Ecclesiasticall discipline hath caused the greatest deformation that euer was since Christianity did begin and hoped for by the Bishops to regaine the Episcopall authority vsurped for the most part by the Pope hath made them loose it altogether bringing them into greater seruitude on the contrary feared and auoided by the Sea of Rome as a potent meanes to moderate the exorbitant power mounted from small beginnings by diuers degrees vnto an vnlimited excesse it hath so established and confirmed the same ouer that part which remaineth subiect vnto it that it was neuer so great nor so soundly rooted It will not be inconuenient therefore to call it the Iliade of our age in the explanation whereof I will exactly follow the truth not being possessed with any passion that may make me erre And hee that shall obserue that I speake more copiously of some times and more sparingly of others let him remember that all fields are not equally fruitfull nor all graines deserue to be kept and that of those which the Reaper would preserue some eare escapeth the hand or the edge of the sickle that being the condition of euery haruest that some part remaineth to be gleaned after But first I must call to minde that it hath beene a most ancient custome in the Church of Christ to compose the differences of Religion and to reforme The originall cause progresse of Synods the corrupted discipline by the conuocation of Synods So the first which began in the life time of many of the holy Apostles whether the conuerted Gentiles were bound to obserue Moses law was composed by a meeting in Hierusalem of foure Apostles and of all the faithfull which were in that Citie by which example in the occurrences which incidently sprung vp in euery prouince for the space of 200. yeeres and more afterwards the Bishops and chiefest of the Churches assembled themselues together to qualifie and end them that being the onely remedy to reunite diuisions and to accord contrary opinions But after that it pleased God to giue peace vnto his Church by exciting Constantine to fauour religion as it was more easie for many Churches to communicate and treate together so also the diuisions became more common And whereas before the differences went not out of a city or at the most out of a Prouince now by reason of the liberty of meeting together they extended themselues ouer the whole Empire Wherefore also it was necessary that the Councels which were the vsual remedie should be assembled from places more distant Whereupon a Councell of the whole Empire being congregated in those times by that Prince it had the name of the holy and great Synod and a litle after was called the general Oecumenical Councel though not assembled from all parts of the Church a great part whereof extended it selfe beyond the bounds of the Romane Empire but because the vse of that age was to call the Emperour Lord of the whole habitable earth howbeit the tenth part thereof was not subiect vnto him By which example the like Councels were called by Constantine his successors in other occurring differences of Religion And though the Empire was diuided into the Easterne and Westerne notwithstanding the affaires thereof being managed A new deriuation of the name of generall Councels vnder a common name the Conuocation of Synods throughout the whole continued still 7 But after that the East was so diuided from the West that there remained no more communion in the Soueraignty and after that the East was for the most part possessed by the Saracens and the West parted amongst many Princes the name of an Vniuersall and oecumenicall Councell was no more deriued from the Roman Empire but amongst the Grecians from the assembly of the fiue Patriarkes and in these countreys of ours from the vnitie and communion of those Kingdomes and States which obeyed the Pope in causes Ecclesiasticall And the assembling of these hath beene continued not to appease the dissentions about Religion principally as before but either to make warre in the Holy-land or to compose Schismes and diuisions of the Church of Rome or else for controuersies betweene the Bishops and Christian Princes 8 In the beginning of the 16. centurie of yeeres after the natiuitie of our 1500 Sauiour Christ there appeared no vrgent cause to celebrate a Councell neither was there any likely to happen for a long space For the complaints of many Churches against the greatnesse of the Court seemed absolutely to be appeased and all the countreys of the Westerne Christians were in the communion and obedience of the Church of Rome Onely in a small part that is in that tract where the Alpes are ioyned with the Pyrences there were some remainders of the olde Waldenses or Albigenses In whom notwithstanding Waldenses in the Alpes there was so great simplicitie and ignorance in learning that they were not fit to communicate their doctrine vnto others besides their neighbours conceiued so sinister an opinion of their impietie and obscenitie that there was no danger that the contagion could spread any further 9 In some Cantons also of Bohemia there were some few who maintained Picards in Bohemia the same doctrine euen remnants of those whom the Bohemians call Picards whose increase could not be feared for the same reason 10 In the same Kingdome of Bohemia there were some followers of Iohn Hus which were called Calistini or Subutraque who except that particular Calistial in Bohemia that in the holy Communion they ministred the Cup vnto the people in other things differed not much from the doctrine of the Church of Rome But these also were not esteemed considerable aswell for their small number as because they wanted learning neither did it appeare that they desired to communicate their doctrine nor that others were curious to
ministers of Aremboldus went to the Dominican Friars These men in publishing the Indulgences desiring to amplifie the value of them more then others had done before spake many strange things which gaue cause of scandall Whereunto was added the bad life of the Pardoners who in Tauernes and elsewhere in games and other things not fit to bee named spent that which the people spared from their necessary expences to purchase the Indulgences 18 By these meanes Martin Luther an Heremite Friar being stirred vp began Martin Luther speaketh against the Indulgences to speake against the Pardoners first reprehending these new excessiue abuses onely after being prouoked by them hee set himselfe to study this matter being desirous to see the foundations and the rootes of the doctrine of Indulgences Which when he had examined passing from the new to the old 95. Conclusions of Luther abuses and from the building to the foundations he published 95. Conclusions in this matter which were proposed to bee disputed on in Wittenberg Iohn Thecel a Dominican proposed Cōclusions contrary to those of Luther where they being seene and read they were not opposed in any vocall conference because no man appeared against him but Iohn Thecel a Dominican Friar proposed others contrary vnto these in Frankfort of Brandeburg 19 These two files of Conclusions were as one may say a ioyning of issue Wherefore Martin Luther went on to write in defence of his and Iohn Ecchius to oppose them and these Conclusions together with other writings being gone to Rome Siluester Prierius a Dominican Friar wrote against Luther Which contestation enforced both the one and the other partie to swarue from this Iohn Ecchius opposeth Luthers conclusions Siluester Prierius wrot against Luther The doctrine of Indulgences was neuer well vnderstood vntill this time matter and passe to other things of greater importance For the doctrine of Indulgences hauing not beene well examined in former ages which did neuer consider how they might bee defended and maintained or how impugned the essence and causes of them were not well vnderstood Some thought they were nothing but an absolution or freeing made by authority of the Prelate from penance which the Church in the most auncient times imposed by way of discipline vpon the penitent which imposition was assumed in succeeding ages by the Bishop onely after delegated to the penetentiary Priest and in conclusion left wholly to the will of the Confessor and that they deliuered vs not from paying the debt due to the Iustice of God Others thinking that this brought more hurt vnto Christians then benefit who being deliuered from Canonicall punishments became negligent to satisfie the diuine Iustice with voluntary penance began to bee of opinion that they set vs free from both the one and the other but these were diuided Some thought that they set vs free though nothing were giuen in recompence for them Others abhorring that opinion said that by reason of the mutuall participation in charitie of the members of holy Church the penance of one might bee communicated vnto another and free him by this compensation But because it seemed that this was more proper to men of an holy and austere life then to the authority of Prelates there arose a third opinion which made them in part an absolution because authority was necessary for them and in part a compensation But in regard the Prelates liued not in such sort as that they could spare much of their merits for others there was made a treasury in the Church full of the merits of all those who had more of them then would serue their owne turnes the dispensation whereof is committed to the Pope who when he giueth Indulgences recompenseth the debt of the sinner by assigning so much in value out of the treasurie Neither was there The treasure of the Church an end of the difficulties for it was opposed that the merits of Saints being finite and limited this treasure might be diminished Wherefore desiring to make it indeficient they added the merits of Christ which are infinite Whence arose a doubt what need there might be of the little drops of the merits of others when there was an infinite Ocean of the merits of Christ which gaue cause to some to make the treasure to bee onely of the merits of our Sauiour 20 These things so vncertaine at that time and which had no other foundation then the Bull of Clement 6. made for the Iubilie of they yeere 1350 seemed not sufficient to oppugne the doctrine of Martin Luther to resolue his reasons and to conuince him Wherefore Thecel Ecchius and Prierius seeing themselues The aduersaries of Luther prooue the doctrine of Indulgences by common reasons only not strong enough in points proper for this matter betooke themselues to common places and layd for their ground worke the Popes authoritie and consent of the Schoolemen concluding that the Pope not beeing 1518 LEO 20. MAXIMIL 1. HENRY 8. FRANCIS 1. Luther beginneth to speake against the Popes authority and other doctrines of the Romane Church able to erre in matters of faith and hauing approoued the doctrine of the Schoolemen and himselfe publishing the Indulgences to all the faithfull it was necessary to beleeue them as an article of faith This gaue occasion to Martin to passe from Indulgences to the authoritie of the Pope which being predicated by others to be the highest in the Church was by him made inferiour to a Generall Councell lawfully called where of he said there was need in that instant and vrgent necessitie and the heat of disputation continuing the more the Papall authority was aduanced by others the more it was by him abased Notwithstanding he conteined himselfe within the bounds of speaking modestly of the person of Leo sometimes referring himselfe to his iudgement And for the same reason the doctrine of remission of sinnes of Penance and of Purgatorie was set on foote the Romanists seruing themselues of all these common places for proofe of Indulgence 21 Friar Iames Hogostrat a Dominican Inquisitor wrote against Martin Luther Iames Hogostrat his perswasion to the Pope more to the purpose then them all who setting these reasons aside exhorted the Pope to conuince Martin with chaines fire and flames 22 Neuertheles the controuersie grew still more bitter and Martin alwaies 1518 went forwards to some new proposition as occasion was offered Wherefore Pope Leo caused him to be cited to Rome by Hierom Bishop of Ascoli Auditor of Meanes vsed by the Pope to bring Luther to Rome the Chamber in August 1518 and wrote a Briefe to Fredericke Duke of Saxonie exhorting him not to protect him He wrote also to Thomas de Vio Cardinall Caietan his Legat in the diet of Ausburg that he should vse all diligence to commit him to prison and to send him to Rome Diuers meanes were vsed to the Pope that he would be contented to order that his cause might be examined in Germany
Libell was published in England against the Pope and the whole Court of Rome and that besides a Comedie had beene made in presence of the King and Court to the great disgrace and shame of the Pope and of euery Cardinall in particular For which cause all being inflamed with choler they ran head-long to giue sentence which was pronounced in the Consistorie the foure and twentieth of the same moneth that the mariage betweene Henry and Queene Catherine was good that he was bound to take her for his wife and that in case he did it not he should be excommunicated The Pope was soone displeased with this precipitation For sixe dayes after the French King his letters came that the King of England was contented to accept the sentence concerning the Attentates and to render obedience with condition that the Cardinals whom hee mistrusted should not meddle in the businesse and that persons not suspected should bee sent to Cambray to take information And the King had sent his Proctors before to assist in the cause at Rome Wherefore the Pope went about to deuise some pretence to suspend the precipitated sentence and againe to set the cause on its feete But Henry so soone as he had seene it sayd it was no matter For the Pope should be Bishop of Rome and himselfe sole Lord of his kingdome and that he would doe according to the ancient fashion of the Eastern Church not leauing to be a good Christian nor suffering the Lutheran heresie or any other to be brought into his kingdome And so he did Hee published an Edict wherein hee declared himselfe head of the Church of England and punished capitally whosoeuer said that the Pope of Rome had any authoritie there he chased out the Collector of the Peter-pence and caused the Parliament to approoue all these things where it was determined that all Bishoprickes of England should bee conferred by the Archbishop of Canterburie without sending to Rome and that the Clergie should pay to the King one hundred and fifty thousand pounds sterling yeerely for the defence of the Kingdome against whosoeuer This action of the King was variously expounded Some thought him wise for freeing himselfe from the subiection of Rome without any innouation in Religion and without putting his subiects in danger of sedition How the action of K Henry was expoâ—nded and without referring himselfe to a Councell a thing which they saw hard to be effected and dangerous also for him it being impossible that a Councell composed of Ecclesiasticall persons should not mainetaine the Popes power which is the maine pillar of their order because by the papacie it is aboue all kings and the Emperour but without it is subiect to them there being no Ecclesiasticall person that hath superioritie but the Pope But the Court of Rome maintained that it could not be said that there was no change in Religion the first and principal Article being changed which is the supremacie of the Pope and that seditions would arise as well for this onely as for all the rest Which the euent shewed to be true For the King was faine to proceede seuerely against some of his subiects whom he loued and esteemed It cannot be expressed what griefe was conceiued in Rome and by all the Clergie for the alienation of so great a Kingdome from the Popes subiection and it discouered the imbecillitie of humane affaires wherein for the most part great damages proceed from those things from which the greatest The Popes haue gained much by matrimoniall dispensations benefits were formerly receiued For by matrimonial dispensations and by sentences of diuorce as well granted as denyed the Papacie hath gained much in former times sheltering the Princes with the name of the Vicar of Christ whom it concerned with some incestuous mariage or by dissoluing one to contract another to vnite some other territory to their owne or to drowne the title of diuers pretendants making for this cause straight alliance with them and interesting their power to defend that authoritie without which their actions would be condemned and hindred yea interesting not those Princes onely but all their posteritie to maintaine their legitimation But the misfortune which then arose might be ascribed to the precipitation of Clement who in this case knew not how to manage his authoritie and if it had pleased God to haue giuen him in this fact the vse of his vsuall wisdome he might haue gained much where now his losse was great But the Emperour at his returne into Germany being informed of the negotiation of the Nuncio Rangone concerning the Councell wrote to Rome complaining that himselfe hauing promised a Councell to Germany and treated with the Pope in Bolonia in what sort the Princes should be dealt with in this matter yet the Nuncij of his Holinesse had not proceeded in that manner that was agreed of but had so treated that the Protestants thought themselues deluded praying him in the ende to finde some way to giue Germany satisfaction The eighth of Iune the Emperours letters were read in the Consistorie and because there came aduice a little before that the Landgraue of Hassia had taken the Dukedome of Wittenberg from King Ferdinand by force of armes and restored it to the Duke Vlrick the lawfull Lord of it and that Ferdinand also was inforced to make peace with them many of the Cardinals sayd that the Lutherans hauing atchieued 1534 PAVL 3. CHARLES 〈◊〉 HENRY 8. FRANCIS 1. so great a victorie it was necessarie to giue them some satisfaction and not to proceede any more by Art but to make some demonstration of effects because the Emperour hauing promised a Councell it was necessarie hee should not be deluded and sayd that if the Pope could not finde a way there was danger That his Maiestie would be constrained to yeelde to some other thing of greater preiudice and losse to the Church But the Pope and maior part of the Cardinals seeing it was impossible to make the Lutherans accept such a Counsell as might bee seruiceable to the Court of Rome and being resolute not so much as to hearken to any speach of making it otherwise they resolued to answere the Emperour that they knew very well the importance of the times and what great need there was of a generall Councell which they were most readie to intimate in case it might be so celebrated that it might produce good effects as need requireth but seeing new discords arise betweene him and France diuers open dissentions betweene other Christian Princes it was necessarie they should cease and mindes should bee reconciled before the Councel were called For during the discords it could not produce any good effect and now least of all the Lutherans being in armes and made proud by the victory of Wittenberg But it was necessary to leaue discoursing with the Pope of a Councell For hee fell into a long and mortall infirmitie whereof he dyed in the end Clement the 7. dieth
Councels in medling with the priuiledges granted by the Pope And they could not agree not onely for the varietie of Opinions and interests of the Bishops but also because the Imperialists did endeauour to make a difference to hinder the proposing of the points of Doctrine Neither was this temporizing vngratefull to the Legates who were resolute if they were not forbid in the answer which they expected from Rome to propose the doctrines and as their inward friends sayde to cleere themselues afterwards of whatsoeuer should ensue But to make some end of the things handled they caused a briefe of the opinions of the Diuines and Canonists deliuered in diuers preceding Congregations to be read saying that in regard the voyces were long they had collected the summe of them that they may examine them and speake their opinions thereon But Bracius Martellus Bishop of Fiesole hearing the extract read opposed it in a continued speech and said it was necessary that the The Bishop of Fiesole opposeth the Legates generall Congregation should know the voyces and reasons of all without reading collections and summes and inlarged himselfe by amplifying the authoritie of the Councel the necessity to informe it wel the smal conueniencie that some few should be Iudges of the determinations or that the resolutions should come from any other place whereat the Legates were much offended and reprehended the Bishop with affected modesty but bytingly enough And so the Congregation brake vp The next day the Legats sent to the B. to demand a copie of his discourse and sent it to Rome taxing it as irreuerent and seditious adding that they had modestly and seuerely reprehended him and would haue gone further Who complaine to the Pope both of him and of the Bishop of Chioza because he deserued no lesse but that they feared to mooue some vnseasonable dispute which might make a rent But that he ought not to escape vnpunished least he should be emboldened to do the like in euery congregation or worse representing to his Holinesse that by all meanes he should bee chased out of Trent and order taken that the Bishop of Chioza not much vnlike vnto him though in another course should neuer returne This Bishop parted immediatly after the session vpon pretence of indisposition but in trueth by reason of wordes which passed betweene him and Cardinall Poole in Congregation in the matter of traditions For hauing spoken in defence of Fryar Antonius Marinarus and thereupon contested with the Cardinall and so hauing complained that the Councell was not free he saw he was not in the Legats fauour and obnoxious to danger The Legats not content with what they had done to mortifie the Bishop of Fiesole and to keep the matter intire vntill there came aduise from Rome that they might goe on with it or dissemble as they should be commanded in the next Congregation Monte gaue him a nip by the way and concluded that he left him then to consider of his owne affaires because himselfe was to be imployed in matters of greater importance The Pope answered concerning the two Bishops that he would giue a remedie in time conuenient But for the matters to be handled he sayd that The Popes answere to the Legates if they regarded the desires of Princes they would make the Councel more tumultuous and the resolutions more long and hard because euery one sought to crosse what liked him not and by putting difficultie in one thing to promote another Therefore that without any more to doe they should begin with originall sinne aduising them to omit the excuse which they purposed to vse to D. Francis that is that the article of originall sinne is not questioned in Germany but should rather vse generall termes and all reuerence to the Emperour He further commanded them that concerning the correction of the The Councell in Tr 〈…〉 is gouernd by cert 〈…〉 ne 〈…〉 puâ—tes 〈◊〉 Rome vulgar edition they should proceed no further vntill the Deputies ouer the Councell in Rome had determined what course should be held The Legats resoluing for execution of those orders to propose originall sinne made a congregation two dayes together to determine of the two heads of reading and preaching before they published their purpose to handle matters of faith least those two points being vndecided might cause the Imperialists to dinert from this And they caused the Deputies for the vulgar edition to bring to them all they had done charging them to proceed no further vntill they had receiued new order Such was the libertie of the Councell depending on the Pope in leauing of things begun and beginning new In treating of the Lectures and Sermons there was a generall complaint of the Bishops especially Spanish that CHRIST hauing commanded that his doctrine should be taught which is exercised in the Church by preaching and reading to the more capacious that they may be fit to teach the people the care to superintend ouer all that exercise these functions ought to bee proper to the Bishop That the Apostles haue so instituted and the holy Fathers so practised That now this office is absolutely taken from the Bishops by A complaint against the regular orders priuiledges so that no iot thereof remaineth That this is the cause why all is out of order because the order instituted by CHRIST is changed The Vniuersities are withdrawen with exemptions that the Bishop cannot know what they teach the Sermons are by priuiledge giuen to the Friars who by no meanes acknowledge the Bishop nor suffer him to meddle so that the office of a Pastour is quite taken from the Bishops And on the contrary those who anciently were appointed to weepe for sinnes and expressely and seuerely forbid to preach and teach haue assumed this power vnto them or at the least it is giuen them for their proper function And so the flocke remaineth without either shepheard or hireling because these ambulatorie Preachers who to day are in one Citie to morrow in another know neither the need nor the capacitie of the people and least of all the occasions to teach and edifie them as doth the proper Pastour who liueth alwayes with the flocke and knoweth the necessities and infirmities of it Besides the ende of those Preachers is not to edifie but to take almes either for themselues or their Cloisters which that they may the better obtaine they ayme not to benefit the soule but to delight the care and soothe men in their pleasures that thereby they may draw more profit and the people in stead of learning the doctrine of CHRIST learneth either nouitie or vanitie at the least Luther was one of these who if hee had remained weeping in his Cell the Church of CHRIST had not stood in these termes That the abuse of the Pardoners was more manifest who goe about preaching Indulgences whose scandals formerly giuen cannot bee related without teares That it is a cleere case that they exhort
and vnder their iudgement and hee wrote to those Priests who of their owne braine had reconciled some that they should giue an account to the people The goodnesse and charitie of the Bishops made their opinion for the most part to be followed and by little and little was cause that the Church charitie waxing colde not regarding the charge layd vpon them by CHRIST did leaue the care to the Bishop and ambition a witty passion which doth insinuate it selfe in the shew of vertue did cause it to be readily embraced But the principall cause of the change was the ceasing of persecutions For then the Bishops did eâ—ect as it were a tribunall which was much frequented because as temporall commodities so suites did encrease The iudgement though it were not as the former in regard of the forme to determine all by the opinion of the Church yet it was of the same sincerity Whereupon Constantine seeing how profitable it was to determine causes and that by the authoritie of Religion captious actions were discouered which the Iudges could not penetrate made a Law that there should lye no appeale from the sentences of Bishops which should bee executed by the secular Iudges and if in a cause depending before a secular tribunall in any state thereof either of the parties though the other contradict shall demand the Episcopall iudgement the cause shall be immediately remitted vnto him Here the tribunall of the Bishop began to be a common pleading place hauing execution by the Ministerie of the Magistrate and to gaine the name of Episcopall iurisdiction Episcopall audience and such like The Emperor Valence did enlarge it who in the yeere 365. gaue the Bishops the care ouer all the prizes of vendible things This iudiciall negotiation pleased not the good Bishops Possidonius doth recount that Austin being imployed herein sometimes vntill dinner time sometimes longer was wont to say that it was a trouble did diuert him from the things proper vnto him and himselfe writeth that it was to leaue things profitable and to attend things tumultuous and perplexed And Saint Paul did not take it to himselfe as being not fit for a Preacher but would haue it giuen to others Afterwards some Bishops beginning to abuse the authoritie giuen them by the law of Constantine that law was seuentie yeeres after reuoked by Arcadius and Honorius and an ordination made that they should iudge causes of religion and not ciuill except both parties did consent and declared that they should not be thought to haue a Court. Which law being not much obserued in Rome in regard of the great power of the Bishop Valentinian being in the Citie in that yeare 452. did renew it and made it to be put in execution But a little after some part of the power taken away was restored by the Princes that followed so that Iustinian did establish vnto them a Court and audience and assigned to them the causes of Religion the Ecclesiasticall faults of the Clergie diuers voluntary iurisdictions also ouer the Laitie By these degrees the charitable correction instituted by CHRIST did degenerate into domination and made Christians loose their ancient reuerence and obedience It is denyed in words that Ecclesiasticall iurisdiction is dominion as is the secular yet one knoweth not how to put a difference betweene them But S. Paul did put it when he wrote to Timothie and repeated it to Titus that a Bishop should not be greedy of gaine nor a striker Now on the contrary they make men pay for processes and imprison the parties as is done in the secular Court But the Westerne Countries being separated and an Empire made of Italy France and Germany and a kingdom of Spaine in these foure Prouinces the Bishops for the most part were made Counsellors of the Prince which by the mixture of spirituall and temporall charges caused their iurisdiction to encrease exceedingly Before 200. yeeres were past they pretended absolutely all iudicature criminall and ciuill ouer the Cleargie and in some things ouer the Laitie also pretending that the cause was Ecclesiasticall Besides this kinde of Iudicature they inuented another which they called mixt in which the Magistrate or the Bishop might proceed against the secular which of them tooke the cause in hand first whereby in regard of their exquisite diligence neuer leauing place to the secular they appropriated all vnto themselues and those which remained out of so great a number were comprehended in the end by a generall rule established by them as a ground of faith that euery cause is deuolued to the Ecclesiasticall Court if the Magistrate will not or neglect to doe iustice But if the pretensions of the Cleargie were contained within these bounds the state of Christian Common wealthes were tolerable The people and Princes when they saw it mount to these vnsupportable termes might with Lawes and statutes haue brought the iudgements to a sufferable forme as formerly vpon occasion hath beene done But that which put Christendome vnder the yoke tooke from it in the end all meanes to shake it from the necke For after the yeere 1050. all the causes of the Cleargy being appropriated to the Bishops and very many of the Laitie vnder title of spiritualitie and almost all the rest vnder the name of a mixt iudicature and placing themselues aboue secular Magistrates vpon pretence of iustice denied they came to say that the Bishop had that power to iudge not by the grant or conniuency of Princes or by the will of the People or by custome but that it was essentiall to the Episcopall dignitie and giuen to it by CHRIST And though the Lawes of the Emperours remaine in the Codes of Theodosius and Iustinian in the Capitulars of Charles the great and Lewis the Deboneere and others of later Princes of the East and West which doe all shew plainely how when and by whom this power hath beene graunted and all Stories as well Ecclesiasticall as prophane doe agree in declaring the same grants and customes adding the reasons and causes yet so notorious a trueth hath not had such power but that a contrary affirmation onely without any proofe hath been able to ouercome it which the Canonists haue so farre maintained as to publish those for heretikes who doe not suffer themselues to bee hoodwinckt And not staying heere they adde that neither the Magistrate nor the Prince himself can meddle in any of those causes which the Clergie hath appropriated because they are spirituall and of spirituall things the Laiques are vncapeable Yet the light of trueth was not so put out but that learned and godly men in those first times did oppose that doctrin shewing that both the Premisses of that discourse were false that the Maior that is that the Laiques are vncapeable of spiritual things was absurd and impious For they are adopted by the heauenly Father called the sonnes of God brothers of CHRIST partakers of the Kingdome of heauen made worthy of Diuine grace Of
desired often that the action should begin which not withstanding was deferred sometimes vnder pretence that the Legate was not well in health sometimes vnder diuers others The Emperours Ambassadours vsed all meanes to make them begin and perswaded the Protestants not to desire an answere to the demaunds presented by them and afterwards not to desire that the doctrine exhibited by them should bee examined But as one difficulty was remooued by the Protestants so another was still raised by the Presidents sometimes about the manner of treating sometimes about the matter with which to begin But in the end the Protestants perswaded by Pictauius were content to begin where the others would Yet for all this nothing was done For the Legate though very sicke of great passions of minde was thought to faine that hee might finde a pretence not to begin The Nuncij were irresolute and the Bishops did not agree among themselues For the adherents of Caesar Spaniards and others mooued by the Emperours Ambassadours desired to proceede but the Papalins suspecting that the end of the Imperialists was to come to the reformation of the Court of Rome embraced all occasions of delay And because the Dutch Bishops were already departed by reason of the rumours of warre they expected the like occasion also especially because the aduices of the Armes of the French King and confederates of Germanie against the Emperour did continue Protests and Manifests beeing published which alleadged for a cause the defence of Religion and libertie of Germany The first of April the Elector of Saxonie besieged Ausburg which did render it selfe the third day and the sixt newes there of came The Fathers of the Councell and the Protestants depart from Trent by reason of the rumors of warre to Trent and that all Tirol did arme and meant to goe to Ispruc there beeing an opinion that the armie of the confederates did purpose to possesse themselues of the passages of the Alpes to hinder strangers from comming into Germany Therefore in many of the Italian Bishops embarqued and went downe the Riuer Adice to goe to Verona and the Protestants determined to depart There remaining but few Prelates and the Legate often doting by reason The Legate doteth and the Nuncij send to Rome to knowe what to doe of his great infirmitie nor being able constantly to resolue the Nuncij fearing they should be alone in Trent if they expected the first of May according to the order wrote to Rome desiring to knowe what they should do in these great straits The Pope who already had concluded with France nor esteemed any more what the Emperour could doe hauing ouer come the difficulties by which he was compassed assembled the Cardinals and proposed to them the aduice of the Nuncy the maior part of whom did concurre without difficulty that the Councell should bee suspended The Bull was made and sent to Trent and letters addressed to the Nuncij giuing them authority for the suspension Therefore when they saw vrgent necessitie they were commanded to yeeld vnto it not putting the dignity of the Councell in danger which should be restored at another more peaceable time nor dissoluing it absolutely that they might keepe it in their power and vse it vpon occasions but suspending it for some yeeres The Nuncij concealed From whence they receiue order to suspend the Councel this answere and consulted with the Emperours Ambassadors and the principal prelates who desired that order should be expected from Caesar and extenuated the feare as much as they could Notwithstanding the Prelates though the maior part were Spaniards fearing their owne persons and hating the Protestants and not hoping that in so great straits the Emperour could haue time to thinke of the Councell gaue consent to a suspension Therefore the Nuncij did intimate the publique Session for the 28. of April so great was their feare that they could not expect two dayes the time appointed for it Those few that remained did assemble and after the Ecclesiasticall ceremonies were ended for the pompes were omitted for that time the Nuncio of Siponto caused the Decree so bee read by the Secretary The substance Which is executed in Session the 2. of April whereof was That the Synode the two Nuncij presiding in their owne name and in the name of Cardinall Crescentius the Legate grieuously sicke is assured that all Christians doe knowe that the Councell of Trent was first The Bull of the suspension for two yeres assembled by Paulus and after restored by Iulius at the request of Charles the Emperour to restore Religion especially in Germanie and to correct manners and that many Fathers of diuers Countreys did meete without sparing any paines or fearing any dangers and that the proceeding was prosperous with hope that the innouators of Germanie would come to the Councell and yeeld to the reasons of the Church but that by the subtilty of the enemie tumults are suddenly raised which haue interrupted the course taken away all hope of proceeding and giuen cause of feare that the Synode would rather irritate the mindes of many then pacifie them Therefore perceiuing that euery place Germanie especially is on fire with discords and that the Dutch Bishops especially the Electors were departed to make prouision for their Churches it hath determined not to contend with necessitie but to be silent vntill better times And therefore they doe suspend the Progresse for two yeeres with condition that if all be quiet before that time bee ended the Councell shall bee vnderstood to bee restored but if the impediments shall not cease at the end of two yeeres it shall bee vnderstood that the suspension is taken away so soone as the impediments are remooued without a new Conuocation of the Councell his Holinesse and the holy Apostolique Sea hauing giuen consent and authoritie to this Decree And in the meane time the Synode doth exhort all Christian Princes and Prelates as farre as concerneth euery one to cause all the Decrees of the Councell made vntill then to be obserued in their Dominions and Churches This Decree beeing read was approued by the Italians The Spaniards who were twelue sayd that the dangers were not so great as they were made That fiue yeeres Is opposed by the Spanish Prelates since Chiusa was taken by the Protestants when no commander but Castel-alto was in Tiral to defend it and yet the Councell did not disso 〈…〉 Now the Emperour was in 〈◊〉 by whose vertue those stirres would quickly ceast that the 〈…〉 should haue leaue to depart as then they had and those remaine that would vntill the Emperour were aduised 〈…〉 beeing but three dayes 〈…〉 might returness speedy answere But the others opposing popularly the Spaniards protested against so absolute suspension Who protest against the suspension notwithstanding the Nuncio of Siponto giuing his benediction to the Fathers gaue them leaue to begin their iourney The Nuncij and Italian Prelates beeing departed in
not stop the eyes and eares of the world that they should not see and heare their differences and that if they would make shew of vnion where they were at variance they should bee conuinced of vanitie and lying and after many contentions they remained without agreement in that point For the Councell some thought fit to refuse it absolutely and others were of opinion to send Ambassadours to make offer that they would goe to a free and Christian Councell and to propose the exceptions of the suspicion of the Indges of the inconueniencie of that place and others often times proposed to shew they did not refuse the authoritie of a lawfull Councell and that the vnion of the Church was not hindered by them but by the ambition of the Coure of Rome which would make the Germane Catholiques more fauourable 〈◊〉 them And they concluded to make petition to the Emperour in this forme The two Nuncij arriuing in Austria at the same time found the Emperour To which place y e Popes two Nuncij are sent by the Emperor with three Ambasdors of his owne at Vienna who gaue them counsell to go both immediately to Nâ—umburg in Saxenie where the Protestants were assembled in a Diet and to treate as modestly with them as was possible taking care not to exasperate or offend them For if they went to each of them into their owne States they would bee posted from one to another and would neuer haue any certaine answere and when they had both performed this office ioyntly they might diuide themselues and god apart to whom they were sent He put them in mind of the Conditions with which the Protestants did formerly condescend to the Councell that if mention were made thereof againe they might bee prepared to replie in the Popes name what they thought fit The Emperour sent three Ambassadours of his owne to goe with them to the Assembly and the King of Bohemia did recommend them to the Duke of Saxonie that they might goe securely The Emperours Ambassadours hauing had audience at the Diet exhorted the Princes to assist in the Councell and to put an end to the 〈◊〉 of Germanie The Princes after they had consulted together thanked Caser and concerning the Councell said they would not refuse it if the word of GOD were to beiudge if the BB. were released of their oaths made to the Pope and the Sea of Rome and if the Protestant Theologiâ—es might have 〈◊〉 But seeing that the Pope admitteth no Bishops to be in the Councell but such as are sworne vnto him against which they The Protestants answer to the 〈◊〉 Ambassdor haue alwayes protested they could hardly agree vnto it that they were willing presently to represent so much to the Emperour with all respect deferring their absolute answere vntill the Princes then absent were informed Afterwards the Popes Nuncij were brought in who hauing commended the Popes 〈◊〉 and Religion in reuiuing the Councel to extiâ—pate 〈◊〉 in regard there are as many Religions and Gospels as there are Doctors said he had sent â—â—inuite them to helpe forward so laudable an enterprise promising that all should be handled with Christian Charitie and that their voyces shall be freeâ— They presented also the Popes Briefes written to each of them The next day all the Briefes sealed as before were sent backe and the Nuntij called And to the Popes Nuntij to receiue an answere which was to this effect That they did not acknowledge any iurisdiction of the Bishop of Rome that there was no cause to reueale their pleasure concerning the Councell to him who had no power either to call or hold it that they had deliuered their minde and determination to the Emperour their Lord that to the Nuncij who were nobly descended in a Common-wealth which they loued they offered all good office The Protestants doe intimate another assembly to begin in April and would doe more if they had not come from the Pope Thus they did end the assembly and did intimate another to begin in April to finish the 〈◊〉 of vâ—iting themselues together The Nuncio Delphinus deliuered his Ambassage in diuers Cities as he returned The negotiation of Delphinus The Senate of Noremberg answered that they would not forsake the Augustan Confession not accept of the Councell as not hauing the conditions required by the Protestants The Senates of Argentine Francfort Ausburg and Vlma answered in the same manner Comendone parting from the Of Comendone Diet went to Lubec from whence he sent to Frederic King of Denmarke to demand his Safe conduct to come to him to deliuer to him the Popes Ambassage and inuite him to fauour the Councell Hee answered that neither Christian his father nor himselfe had euer any thing to doe with the Pope and therefore hee cared not to receiue any Ambassage from him Both the Nuncij had a fauourable answere from the Prelates Princes and Cities Catholique with promise of deuotion to the Pope but concerning the Councell they sayd they were to treate with the Emperour it being necessary to consult together for feare of the Lutherans Ierolamus Martinengo sent to Of Martinengo the Queene of England for the same cause beeing in Flanders receiued commandement from her not to passe the Sea and although the King of Spaine and Duke of Alua did make earnest entreaty that hee might bee admitted and heard commending the cause of that Legation that is the vnion of all the Christian Church in a generall Councell yet the Queene did perseuere in her first resolution answering that she could not treat with the Bishop of Rome whose authority was excluded out of England by consent of Parliament Canobius when hee had deliuered his Ambassage to the King of Polonia by whom he was well receiued could not goe into Moscouia by reason of the warre betweene that Prince and the King But going into Prussia hee was answered by that Duke that he was of the Augustan Confession and could not consent to a Popish Councell The Suisses assembled in a Diet at Bada heard the Popes Nuncio and receiuing the Briefe one of the Burgomasters of Zuric And of Canobius did kisse it The Pope aduertised hereof could not choose but tell it to all the Ambassadours residing with him with much ioy But hauing consulted The Pope reioyceth that his Bull was kissed by a Burgomaster of Zuric of the businesse concerning the Councell the Catholiques answered that they would send thither and the Euangeliques that they would not accept of it The negotiation of the Nuncij in Neumburg beeing published in Rome there was a whispering against the Pope for sending Ministers to the Diet of the Protestants wherein hee excused himselfe that it was not by his order but by the Emperours to whose direction he did deferre the Nuncij for which hee did not blame him in regard hee did not care for nice points of honour but onely for doing of good The
those that say Masse onely and not for all the faithfull that it was necessary to insert this clause to remooue all doubt from the Catholiques and all occasion of opposing and calumniating from the heretikes that they as Diuines sent from the Pope could not forbeare to giue their aduice in a matter of so great importance and were both so earnest especially Salmeron who talked with Varmiense that the reading of the Decree being ended Varmiense first and then Madruccio made the proposition which pleased many but was reiected by the greater part not for its owne sake but for the manner of proposing it on the sudden without allowing time to consider on it It did not please the other Legats for the same cause also yet in regard of the honour of the place they said without any adoe that it should be reserued to the next Session in the handling of the two next Articles Afterwards the nine points of reformation were read That for collation of Orders Dimisories Testimonials Seale or any thing else neither the Bishop Nine points of Reformation are read nor any of his Ministers shall receiue any thing though voluntarily offered That the Notaries where there is custome not to receiue and where they haue no salarie may receiue the tenth part of a crowne That no secular Clerke though sufficient may be promoted to holy Orders if hee haue not a Benefice patrimony or pension able to maintaine him and that the Benefice may not be renounced nor the pension extinct nor the patrimony aliened without licence of the Bishop That in the Cathedrall or collegiate Churches in which there are no distributions or very small the Bishop may conuert to that vse the third part of the profits of the Prebends That in Parish Churches where much people is the Bishops may compell the Rectors to take the assistance of other Priests and those that are large in compasse may bee diuided and furnished with new Rectors if there shall be neede and the people may be compelled to contribute That the Bishops may make a perpetuall Vnion of Benefices with cure or without because of pouertie or other iuridical causes That the Bishops may giue Coadiutors to Parish Priests that are vnlearned and punish those that are scandalous That the Bishops may ioyne the Benefices of old ruinous Churches to others and cause the Churches to bee built compelling the people to contribute to the fabrique That they may visite all Benefices held in Commenda That the name office and vse of Receiuer be taken away in all places In the end the Session was ordained for the seuenteenth of September and a declaration made that the Synod might abbreuiate or prorogue at pleasure as well that Terme as any other which shall be limited for the future Sessions The actions of this Councell were not in so great expectation in former times as at this present in regard all Princes had agreed in demanding it and sent Ambassadors and that a great number of Prelats were assembled foure times so many as before and had beene begunne now sixe moneths and The actions of the Councell are censured those spent in daily and continuall treaties and discussions with dispatches of many Curriers and Prelats from Rome to Trent and from Trent to Rome But when the Session came out in print the vsuall Latine prouerbe of The birth of the Mountaines was generally vsed by all And particularly the delaying of two Articles was noted it seeming strange that hauing made foure Articles of faith with foure Anathematismes they were not able to declare that of granting the Cup which is de iure Ecclesiastico Some were of opinion that it ought to haue beene handled first because if it had beene granted all the disputations had ceased The third point of doctrine was much considered on in the conclusion For it being said that the faithfull who receiueth the body of CHRIST onely is not defrauded of any necessary Grace it First in matter of doctrine seemed a confession that some grace not necessarie is lost And here a doubt was made whether there bee any authoritie of man which can hinder the superabundant and not necessarie grace of God and if it can whether these impediments bee charitably vsed Two things were much spoken of amongst the rest one the obligation imposed to beleeue that antiquitie did not hold the Communion of children to bee necessarie because where the trueth of a story is in question it is a matter of fact and past in which there is no authoritie that can alter the things done Yet hee that readeth Austin will know that in nine places not in a word but with a discourse hee doeth affirme the necessitie of the Eucharist for children and two of them doe make it equall to the necessitie of Baptisme yea hee saith more then once that the Church of Rome hath held and defined it to bee necessarie for the saluation of children and doeth alleadge for it Pope Innocentius whose Epistle doeth yet remaine in which hee saith it plainely And they marueiled why the Councell would without necessitie trouble it selfe here in to no end when it might bee said that either it or Innocention had erred The other was the second Anathematisme with the declaration that he is an heretike who saith the Church was not induced vpon iust causes to communicate without the Cup which was to ground an Article of faith vpon a fact of man And they held it a miraculous thing that they would say that one is bound to obserue the Decree onely iure humano but is bound iure Diuino to beleeue it is iust and to make Articles of faith in things which may bee changed daily Others added also that if the causes were so iust they should say what they were and not force men to beleeue by terrour but induce them by perswasion because that was to domineere ouer the faith which Saint Paul doth so much detest Concerning the points of reformation Secondly in point of Reformation it was generally said that more light points could not be handled nor more lightly and that they did imitate the Physician who in an Hecticall bodie laboured to kill the itch And to put their hands into mens purses to maintaine Curats or repaire Churches seemed a strange thing both for the matter and for the manner For the matter because the Cleargie was luperfluously rich and rather indebted to the Layne for diuers euident respects for the manner because neither CHRIST nor his Apostles did euer compell men to make contributions but onely gaue power to receiue those that were voluntarie And he that readeth Saint Paul to the Corinthians and to the Galathians shall see the masters treatment of the Oxe that treadeth the Corne and the dutie of the catechised towards him that doth teach yet so as that those labourers haue no action or right by rigour of Law nor any Chancerie to relieue them The Session being ended the Legats began
those who grant doe follow antiquitie the Councell of Basil and Paul the third that in this variety hee adhered to the affirmatiue because the thing was good in its owne nature and profitable and expedient with the conditions proposed and beeing addressed as a thing necessary to reduce soules hee that did desire the end must needes vse the meanes that the necessitie of the meanes ought not to be doubted of because the Emperor did affirme it whom he did beleeue that GOD would not suffer to be deceiued in so important a businesse and the rather because Charles was of the same opinion and the demand of the Duke of Bauaria and of the French-men did prooue the same And if any did doubt that the Secular Princes were not well informed in this cause being Ecclesiasticall he must needes beleeue the Bishop of Fiue Churches and the two other Bishops of Hungarie who were in the Councell And because it had been sayd that the Father was to bee imitated who receiued his prodigall sonne but not before he repented he said they ought rather to imitate the shepheard in the Gospel who fought with great diligence in desart and mountainous places the lost sheepe and laying it on his necke brought it to the sheepefold The discourse of this Prelate for the fame of his honestie and excellent learning and because hee was a Portugall whom euery one thought would haue been most rigorous in maintaining the Rites vsed did not onely confirme those who were of his opinion but made also very many of the opposites to wauer The Bishop of Osemo who spake after him sayd I doubt we must drinke this Cup by all meanes and GOD grant it may be with good successe Iohannes Baptista Osius defended that this vse ought not to be granted because the Church hath neuer wont to grant the least thing according to the positions of the heretiques yea alwayes to constitute the contrary He shewed by that which happened amongst the Bohemians who had alwayes been the most rebellious that one ought not to promise himselfe any thing of the conuersion of heretiques but to make account hee shall bee deceiued by them and that it was necessary to make the Emperour vnderstand that this demaund was not profitable for his State He desired the Legats also that they should not ground themselues vpon those who had from the beginning spoken of referring it to the Pope because they spake confusedly and that the suffrages ought to be collected as vpon other occasions by making euery one answer Yea or No and to omit those artificiall wayes which some had beene forced to vse to giue satisfaction Hee was followed by Friar Iohannes di Munnatones Bishop of Sogorne who said that first hee was of opinion that the Grace ought not to be denied but hauing heard the Bishop of Riete was by his conscience forced to change and defend the negatiue that the Councell which was iudge in this cause ought to haue regard that yeelding vnaduisedly to the Emperour they doe not preiudice other Princes Friar Marcus Laureus Bishop of Campania sayd that the Emperour did heartily desire this grant but that it would bee sufficient for his Maiestie for the gaining of his people to make a shew onely and therefore that it would be fit to giue him an account of the difficulties that he might iustifie himselfe with them Petrus Danesius Bishop of Lauaur did not define whether it were fit to grant the Cup or not but spake onely against the opinion of referring it to the Pope He sayd in summe that perhaps the Pope would be offended because hauing beene first requested himselfe and hauing either for that hee knew not how or would not resolue referred it to the Councell it is a manifest argument that hee would not bee pleased if it were remitted to him againe with the same ambiguities and the Councell which consisteth of many may more easily beare the burthen of the importunities of those who complaine for want of satisfaction and require a remedie then the Pope alone who to maintaine his dignitie must hold an esteeme of many respects Besides it will giue occasion of calumnies that the Pope remitteth to the Councell and the Councell to the Pope to delude the world Afterwards he came to Logicall termes saying that either it is referred to the Pope as superiour or as inferiour that either the Councell not daring to resolue in regard of the difficulties doeth remit it to a greater power or to free it selfe doth referre it to an inferiour but neither the one nor the other is fit to bee done before it be decided which power is superiour because euery one will hence draw an argument for his opinion and much occasion will be giuen for disputations and diuision Hee sayd with asseueration that no wise Prelate ought to consent to the reference if he were not first assured in which of the two kindes it ought to bee done yea that it was impossible it should bee done but that the words would shew either the one or the other The Papalins were impatient to heare this Prelate The Bishop of Fiue Churches spake in those Congregations in his place as a Prelate and following immediatly after with other new discourses he made them forget the former and making a long digression perswaded the grant of the Cup. Then he answered poynt by poynt to all the oppositions Hee sayd there was no need to answere those who would exclude him from the Congregations because their reasons were as strong against the Emperour himselfe if he had beene present that hee would not answere the dangers of effusion because if they had beene remedilesse the Councell of Constance would not haue reserued power to dispence that the discourses of those who perswade the negatiue seeme vnto him weighty and effectual and able to draw him to that side if hee had not practise and experience in that businesse which hath more neede of such knowledge then of Science and speculatiue reasons To those that said that the like grant did neuer any good in times past he answered that it was quite contrary because after the treatie of Basil many Catholiques were preserued in Bohemia who still liue in peace with the Calistini and haue lately receiued the new Arch-B of Prague by whom they cause their Priests to bee ordained To those that feared to put new cogitations into other Nations hee answered that those would not bee moued by such an example because hauing in them no mixture of heresie and being desirous to preserue the purity of Religion they would refuse the Cup though it were offered vnto them that the Germans the more it is denied them the more they desire it but if it were granted them they might bee diuerted from that vse the feare that when they had obtayned this they would passe to other demands was too suspicious and if they should they might alwayes be denied that it could not be called a nouitie because it
Supper and they had much adoe to make him desist Finally beeing almost out of hope to bee ready to hold the Session at the time appointed the Decree of the Sacrifice was established in the Congregation of the seuenth day by consent of the maior part howsoeuer Granata laboured to interpose impediments and delayes After this tenne Articles for reformation of the abuses occurring in the Masse were proposed and eleuen more in diuers other points of reformation which were purposely chosen of easie matters not subiect to contradiction and fauourable to the authoritie of Bishops that their proceeding might not bee hindered by the opposition of any which was well knowen to the Ambassadours and Prelates who complained of it These began to be handled the ninth of September and the Prelates deliuered their opinions briefly fourty in a Congregation There was no remarkable opposition onely Philadelphia sayd that Germany expected that matters of weight and importance should be handled in Councell Hee named diuers and amongst others the creation of Cardinals and pluralitie of Benefices Ioannes Zuares Bishop of Conimbria sayd that small matters were not to bee neglected but thought that the dignitie of the Synode did require that some speciall order should bee followed that it may appeare why these particulars The Councel is taxed by diuers Prelates for omitting the chiefe points of Reformation are proposed before others that the reformation ought to begin from the Head and passe to the Cardinals from the Cardinals to the Bishops and from them to other degrees otherwise he feared that the Catholikes would be offended and the protestants laugh Paris sayd that for these hundred and fiftie yeeres the world hath demanded a reformation in the Head and the members and hitherto hath beene deceiued that now it was time they should labour in earnest and not by dissimulation that he desired the French men should bee heard for the necessities of that Kingdome that in France a farre more profitable reformation was made then that which was proposed in Councell The Bishop of Segouia sayd they did imitate an vnskilfull Physician who gaue a lenitiue or anointed with oyle in mortall diseases The Bishop of Oreate sayd that the Pope ought not to grant so great faculty to the Crusado and the Fabrique of Saint Peter by vertue of which euery one in Spaine will haue Masses in his house which if it be not moderated the prouisions of the Councell will bee in vaine that it was necessary to declare that the Decrees of the generall Councell doe binde the Head also Whereat buzzing beeing raised hee made a signe they should bee silent and added that hee meant in respect of the direction and not of coaction He proceeded and sayd that it was necessary to finde a meanes to take away contentions and suits or at the least to make them fewer and shorter in causes of Benefices that this caused great expences hindered the worship of GOD and scandalized the people The Bishop of Fiue Churches spake concerning the point of conferring Bishopriques expounding the wordes hee had said that base and vnworthy persons were promoted and declaring that the abuse proceeded from Princes who did importunately recommend them to the Pope saying they would bee better bestowed vpon the horse-keepers of his Holinesse And he complained that his words had been ill expounded The Spanish Agent complained in the Kings name that in the eight Article too much authority was giuen to Bishops ouer Hospitals Mountaines of pietie and such places and particularly in Sicilia against the priuiledge which that Kingdome aunciently hath for whose satisfaction the Legates caused a clause to bee added for reseruation of the places which are immediately vnder the protection of the King These things beeing ended the Legates were in a strait because there were but three dayes to the Session and many things vnresolued especially that which was of greatest importance in which euery one was carried with ā strong affection that is the communion of the Cup. But one accident made them to prolong the time For the French Ambassadour in Rome hauing earnestly desired the Pope in the Kings name to cause a delay vntill the comming of his Prelates his Holinesse though nothing could more displease him then the prolonging of the Councell aswell in regard of his owne inclination as of the Cardinals and Court who were in hope and much desired to see it ended in December notwithstanding to conceale his feares did answere that it was all one to him and that it did depend on the Prelates who if they did abhorre euery delay it was no maruell in regard of their long and incommodious abiding there saying that they ought to be respected and that he neither could nor would compell them or impose a law vpon them contrary to the ancient vse that hee would write to the Legates concerning this instance and shew hee was contented with the dilation that this is all that can be required of him and enough to satisfie the King Thus he wrote adding that they should make vse of this permission as it should seeme most reasonable to the Fathers This letter and the backwardnesse in their businesse and that which was written by Delphinus Nuncio with the Emperour and the instance of the Emperours Ambassadours that the Decree of the Masse might not bee published made some of the Legates incline to deferre the Session But Simoneta who vnderstood the Popes minde rather as it was in his head then as it was expressed in the letter opposed so strongly that the contrary was resolued And he sent aduice to Rome how dangerous a thing it was to change the absolute commands formerly giuen to come quickly to the conclusion of the Councell onely to giue verball satisfaction to others encouraging those who had bad intentions to crosse good resolutions and laying burthens vpon them to make them odious to lose reputation and to make them vnfit to doe the seruice of his Holinesse Simoneta was fauoured by the euent For there beeing no opposition of moment the Article of the abuses of the Masse was established together with the eleuonth of reformation and the Decree of the Communion had lesse difficulty then was beleeued It did not passe at the first proposing because it said that the Pope by consent and approbation of the Councell should doe what he thought good This was impugned by those who held the negatiue and the remissiue part which made the Legats resolue to omit this matter wholly and excused themselues to the Imperialists because the fault did not proceed either from the Pope or from them The Ambassadours desired that it should bee proposed without the clause of consent and approbation which the Legates thinking would cause a delay of the Session did refuse The Ambassadours protested that seeing so small esteeme was held of the Emperour they would assist no more either in Congregation or Session vntill his Maiestie aduised hereof had giuen those orders that befitted the Imperiall
members Granata did second him shewing the necessity and opportunity thereof thanking the Bishop of Fiue Churches for his admonition and said they would consult amongst themselues For this cause the Spaniards being assembled together discoursed of And is seconded by the Spaniards the necessitie of reformation and the hope thereof in regard of the Emperours inclination from which their King also who was most piously addicted would not disseut and the French Prelates who would shortly be there would vndoubtedly promote and assist the worke in earnest They repeated diuers abuses and shewed that the fountaine of them all was the Court of Rome which is not onely corrupt in it selfe but the cause of deformation in all Churches and particularly the vsurpaâ—ion of the Episcopall authoritie by reseruations which if it were not restored and the Court depriued of that which they haue taken from Bishops it would bee impossible the abuses should bee redressed Granata considered that it beeing necessary to lay a good foundation for so noble a Fabrique a way was open for them now that they were to speake of the Sacrament of Order if it bee determined that the authority of Bishops is instituted by CHRIST because it will follow by consequence that it cannot bee diminished by which meanes that will bee restored to the Bishops which hauing been giuen them by CHRIST hath by the ambition of others and their owne negligence been vsurped from them Braganza added that it was so much the more necessary because the Episcopall authority was brought to nothing and the Order erected superiour to Bishops vnknowen to the Church in former ages that is the Cardinals who at the first were esteemed in the number of Priests and Deacons and after the tenth age began to exalt themselues aboue their degree Notwithstanding they were still accounted inferiour to Bishops vntill the yeere 1200 since which time they haue so farre aduanced themselues that they hold Bishops as seruants in their houses and it will bee impossible to reforme the Church vntill both of them bee reduced to their due places These propositions and discourses were heard with applause so that they resolued to elect sixe of them to put in writing the things necessary and fit as well for the reformation in generall as particularly for this point of the institution of Bishops whence they purposed to begin Oranata Iasper Cornante Archbishop of Messina the Bishop of Segouia and Martin di Cardoua Bishop of Tortosa were named the last of which was cause why the proiect did not proceed For hauing secret intelligence with the Papalins he excused himselfe alleadging his owne insufficiencie and the vnfitnesse of the time adding that Fiue Churches was not mooued with pietie and had no other end then to make vse of them to constraine the Pope by meanes of the reformation to grant the vse of the Cup wherein they had beene auerse And seeing they were disposed to heare him hee preuailed so much with them that they passed no further for the present but interposed a delay Notwithstanding it was not long deferred For Granata Braganza Messina and Segouia hauing obtained audience of the Legates desired that they might handle the Articles proposed heretofore by Cardinall Crescentius in this same Councell and concluded though not published that is that the Bishops are instituted by CHRIST and are superiour to Priestes iure diuino The Legates after they had conferred together answered that the Lutherans hauing affirmed that a Bishop and a Priest is the samething it was fit to declare that a Bishop is superiour but that it was not necessary to say quo iure nor by whom a Bishop is instituted because there is no controuersie of it Granata replyed that there was a controuersie and that if the Diuines did dispute it the necessity of deciding this point would be knowne The Legates would not consent by any meanes and after some few sharpe words on both sides the Spaniards departed without hauing obtained any thing yet resolued still to perswade some of the Diuines to bring this particular into The Legates wiâ—l not sulter the instâ—tution of Bishops to be discussed the discussions and to make mention of it when they were to giue voices in congregation But the Papalins vnderstanding hereof did cause it to be voyced amongst the Diuines that the Legates did forbid all speach of that question But to returne to the congregation when the second ranke spake consisting of Diuines and Canonists Thomas Passius a Canon of Valentia said that all doubt made of the Ecclesiasticall Hierarchie did proceede from grosse ignorance of antiquity it being a thing most knowne that in the Church the people hath alwayes beene gouerned by the Clergie and in the Clergie the inferiours by the superiours vntill all be reduced vnto one vniuersall Rector which is the Pope of Rome And hauing declared the proposition at large he added that there was no need to doe any thing herein but to make this trueth appeare by remoouing the contrary errours which haue bin brought in by the Schoolemen who sometimes by too much subtiltie doe make plaine things obscure opposing the Canonists who place the first tonsure and the Bishopricke in the number of Orders Of the latter he said it seemed strange to him how they could confesse that confirmation ordination and so many other consecrations doe so peculiarly belong vnto it that they cannot possibly bee done by any else and yet deny it to bee an Order when as they giue that name to the keeping of the doore which may as well be done by a Lay-man For the first tonsure he hath euer heard the Diuines say that a Sacrament is an externall signe which signifieth a spirituall grace and that the tonsure is the signe and the thing signified is the deputation to the seruice of God and therefore hee wondered why they would not haue it to be a Sacrament and the rather because one entreth into the Clergie by it and doth participate of Ecclesiasticall exemptions so that if it were not instituted by CHRIST it could not be said that either Clergiship or the exemption thereof were de iure Diuino that it was plaine that the Hierarchie consisteth in the Ecclesiasticall Orders which is nothing but an holy order of superiors and inferiors which can neuer bee well established without making as the Canonists Of Ecclesiasticall Hierarchie doe the Tonsure the lowest and the Bishopricke the highest which being done the Hierarchie is all established because the first and last being giuen those of the middle will necessarily follow which cannot subsist without the former Concerning the other part of the Article they said it was very plaine by the Canons that in the choyce of Bishops and deputation of Priests and Deacons the people of al sorts was present gaue voice or approbation but this was by the Popes tacit or expresse consent because no Laicke can haue authority in matters Ecclesiasticall but by priuiledge from him And this
Bishops that it might not increase by meanes of so many who were prepared to contradict Laynez they would not hold any Congregation for many daies But this leasure did strengthen their opinions and they spake of no matter but of this in euery corner and almost euery day three or foure of them ioyned together and went to some of the Legates to renew the instance And one day the Bishop of Gadici with foure more hauing after the proposition made added that as they confessed that the iurisdiction belonged to the Pope so they were content it should bee expressed in the Canon The Legates beleeued that the Spaniards acknowledging their error would confesse that all iurisdiction was in the Pope and deriued from him but desiring a further declaration that Bishop said that as a Prince doth institute in a Citie a Iudge of the first instance and a Iudge of appeale who though he be superior yet cannot take authority from the other nor vsurpe the causes belonging to him so CHRIST in the Church hath instituted all Bishops and the Pope superiour in whom the supreme Ecclesiasticall iurisdiction was yet so that others had theirs depending on CHRIST alone Fiue Churches complained to euery one that so much time was lost without holding any Congregation which might bee profitably spent but that the Legates did according to their vse purposely suffer it to bee spent in vaine that they might giue forth the Articles of reformation the last day that there might not be time to consider much lesse to speake of them But the Legates were not idle still thinking how they might finde a forme for this Canon which might bee receiued and changed it more then once a day which formes going about and shewing the hesitation of the Legates the Spaniards were not onely encouraged in their opinion but spake also with more liberty so that in a meeting of many Prelates Segouia was not afraid to say that one word would bee cause of the ruine of the Church Seuen dayes being past without any Congregation the thirtieth of October the Legates being in consultation as in the dayes before all the Spaniards with some others required audience and made a new instance that the institution and superiority of Bishops De iure Diuino might bee defined saying that if it were not done they should faile to doe that which is iust and necessary in these times for clearing of the Catholique trueth and protesting they would assist no more in Congregation or Session This being diuulged many Italian Prelates agreed together in the house of Cardinall Simoneta in the Chamber of Iulius Simoneta Bishop of Pescara and came to the Legates the next morning three Patriarches sixe Arch bishops and eleuen Bishops with a request that it might not bee put into the Canon that the superiority is De iure Diuino in regard it sauoured of ambition and was vnseemely that themselues should giue sentence in their owne cause and because the greater part would not haue it put in the occasion might not bee giuen to speake of the Popes authority which they would and ought to confirme When this was knowen in Trent many did beleeue that this instance was procured by the Legats themselues whereupon after Euensong a greater number assembled themselues in the vestry in fauour of the Spanish opinion others in the house of the B. of Modena for the same end and there were foure other assemblies in the houses of the Arch-bishops of Otranto Taranto Rosano and of the Bishop of Parma The tumult proceeded so farre that the Legats were afraid of some scandall and thought they could by no meanes hold the Session at the time appointed and that there was a necessitie to discusse some points of doctrine and propose some matter of reformation before they came to the resolution of the Article which was the cause of so greate a motion And Simoneta complained often that he had little assistance from Mantua and Seripando who howsoeuer they did some thing yet could not hide their thoughts which did incline to the aduersaries Letters of credence came from the Marquis of Pescara to the principall The letters of the Marquis of Pescara Spanish Prelats with commission to his Secretarie to vse the strongest perswasions with them and to aduise them not to touch any thing in preiudice of the holy Sea assuring them that the King would be displeased and that great inconueniences in his kingdomes would ensue saying it could not be expected from their wisedome that they would resolue in any particular before they vnderstood his Maiesties pleasure And he gaue him order to aduise whether any of the Prelates made small account of this admonition or were refractary in obeying because it was the Kings pleasure that they should stand vnited in the deuotion of his Holinesse and should dispatch The answere of the Arch-bishop of Granata expresse Curriers if there were occasion Granata answered that he neuer meant to say any thing against the Pope and thought that whatsoeuer was spoken for the authority of Bishops was for the benefit of his Holinesse being assured that if their authority were diminished the obedience to the holy Sea would decrease also though by reason of his oldage he knew that it would not happen in his time that his opinion was Catholike for which he would be content to die that seeing such contrarietie he was not willing to remaine in Trent because hee expected but small fruit and therefore had demanded leaue to depart of his Holinesse and his Maiesty much desiring to returne that at his departure out of Spaine he receiued no commandement from the King and his Ministers but to ayme at the seruice of God and the quiet reformation of the church which he had truly performed that he thought he had not crossed the Kings will though he made not protession to diue into it but hee knew that Princes when they are requested especially by their Ministers doe easily content them with general tearmes Segouia answered that his meaning neuer was to do the Pope any The answere of Segouia ill office but that he could not gaine-say his opinion because it was for the Catholique truth nor could speake more then he had spoken already hauing neuer since seene or studied any thing concerning this matter Afterwards they retired all together and sent to the King a Doctor of the family of Segouia with instruction to informe his Maiestie that neither they nor any other Prelats could bee reprehended if they knew not how to promote the proiects of Rome because they could not propose any thing but onely deliuer their opinion concerning that which was proposed by the Legates as his Maiestie did well know that it would bee hard so interrogate them and binde them to answere against their conscience that they were assured they should offend GOD and his Maiestie if they should doe otherwise that they could not bee blamed for speaking out of season because they
the Pope for maintenance of his Court yet hee could not commend that payment as well for the maner as the quantitie because it would be enough if the twentieth part were payd whereas this is perhaps more then the tenth and for the manner that no man ought to bee forced to pay them but after the yeere was ended And seeing that the Court of Rome must bee maintained by the contributions of all Churches it is iust that they should receiue some profit thence whereas many and almost all the abuses of Christendome doe arise by meanes of the Officers thereof of which the Synod ought to aduertise his Holinesse that 〈◊〉 might make proâ—uision therein Hee descented to speake in particular of the ordinaâ—â— of Priests made at Rome saying that the Canons and decrees are not obserued in them and that it would be necessary to decree that in case the Priests ordained in Rome were not sufficient the Bishops notwithstanding the ordination might suspend them and that the suspended might not by way of appellation or other recourse hinder the determination of the Prelate The last that spake in that Congregation was the Bishop of Osmo who said that as the abuses of Order are collected so it were good to handle penances and Indulgences also because all those three matters are of affinity and goe hand in hand In another Congregation the Bishop of Guadice spake very long and amongst other things made as it were an inuectiue against the ordination The Bishop of Guadice speaketh against titular Bishops of titular Bishops vpon occasion of speaking on the fourth Article of the abuses in which he said that to redresse the great scandals which doe arise by meanes of such Bishops there should be no more created without vrgent necessitie and in that case before they were ordained the Pope should make prouision that they might liue according to the dignitie of a Bishop He said that to the dignitie of a Bishop is annexed the hauing of a place and a Diocesse and the Bishop and Church are relatiues as man and wife of which one cannot be without the other and therefore it did imply a contradiction to say that titular Bishops were lawfull He said their ordination was an inuention of the Court and vsed these words Figmenta humana that there is no mention of them in antiquitie that if any Bishop were depriued or did renounce he was not held to be a Bishop as he is not an husband who wanteth a wife that the old Canonists do write that there is a nullity in the ordinations made by him who hath renounced his Bishoprick that the Simonies and indecences which do arise by meanes of these Bishops and the other corruptions of discipline are nothing in comparison of this abuse of giuing the name of Bishops to those who are not and to alter the institution of CHRIST and the Apostles Simon de Negri Bishop of Sarzaua entring into the same matter sayd Who are defended by the Bishop of Sarzana that in a Bishop are to bee considered Order and Iurisdiction in respect of Order he hath nothing but that he is minister of the Sacraments of Order and Confirmation and by Ecclesiasticall constitution hath authoritie of many consecrations and benedictions which are forbid to simple Priests But in respect of iurisdiction hee hath authoritie of gouernment in the Church whereas titular Bishops haue the power of Order onely without in risdiction and therefore it is not necessary they should haue a Church And if a Bishop was not consecrated in former times except hee had a Church giuen him this was because no Deacons or Priests were consecrmed without a â—itle Afterwards it appearing that more seruice was done to God and to the greatnesse of the Church hauing Priests without title the same ought to bee concluded of Bishops yet so as that to auoyd abuses it was conuenient not to ordaine any without giuing them where on to liue that they may not be forced to indignities but otherwise it is necessary they should bee created to supply the places of vnable Bishops or of those who haue a lawfull cause to bee absent from their Churches or of great Pâ—elates imployed in greater affaires and therefore he did approue the Article as it was vnfolded The Bishop of Lugo discoursed of Dispensations saying that there were many matters concerning which if the Synod would make decrees declaring them to be indispensable it would bee a great seruice to God and benefit to the Church Which hee did not say because the Synod might giue a Law to his Holinesse but because they are things in which dispensations of Popes cannot be admitted and if in a rare case in a whole age a reasonable cause to dispense might happen once yet the dispensation would not be iust Of Dispensations in that case neither For it is conuenient that a priuate person should support some grieuance when there is a great publike benefit as also where many cases deseruing dispensations may occurre to take away occasions of obtaining surreptions supplications and graces it is better to bee auaritious then liberall One of the difficulties of the Councell which was about Bishop Tilefius the Secretary in regard of whom frequent instance was made that the Actes of the Councell might be written by two did cease of itselfe For he not able to support the paine of the stone any longer resolued to bee cut After he was retired that charge was giuen to the Bishop of Campania whose first action was in the Congregation of the seuenth of â—une to reade the answer The answere to Birague which the Legats had made to giue to the President Birague which being long and proposed on the sudden not assisted in voice by any of the Legats and very ambiguous with words which might be drawen to the commendation or the dispraise of the accord made by the King was not vnderstood by all in the same sence whereupon there were diuers opinions amongst the Prelats The Cardinall of Loraine first spake at large of it and was not vnderstood whether hee did approoue it or not The Cardinall of Varmia vrged to it by Morone desired him after hee had made an end to declare plainely what he thought and he answered that it did not please him to the great distaste of Morone who had shewed it to him before and he seemed to be content Madruccio who followed referred himselfe to the Fathers of the others some did approue it and some not The French Prelats complained that against the orders obserued in the Synod in like occasions the answer was deferred and disputed The Bishop Ambassadour of the Duke of Sauoy when it was his turne to speake said that the matter ought to bee referred absolutely to the Legats and the two Cardinals When all the voices were deliuered the Archbishop of Lanciano stood vp and said that howsoeuer hee had concluded otherwise in his suffrage yet hauing heard the Ambassadour he was of
there be not hope that hee may bee worthy of holy orders and from the last of the minor Orders vntill the Subdeaconship there shall be the interposition of a yeere if the Bishop shall not iudge otherwise for the good of the Church The twelfth None shall be ordained Subdeacon before the age of two and twenty yeeres Deacon before three and twenty Priest before sixe and twenty Neither shall the Regulars haue any exemption herein The thirteenth Subdeacons and Deacons shall bee first proued in the minor Orders shall haue hope to liue continently shall serue the Church to which they are ascribed and shall thinke it very conuenient to receiue the Communion on Sundayes and solemne Feasts when they serue at the Altar Subdeacons shall not passe to a higher degree vntill they bee exercised one yeere in their owne but two holy degrees shall not be giuen in one day by vertue of any priuiledge whatsoeuer The fourteenth None shall be ordained a Priest but a Deacon which hath been exercised in that ministery a whole yeere at the least and found sufficient to teach the people and administer the Sacraments and the Bishop shall take care that they celebrate the Masse euery Sunday and holy day 〈◊〉 in case they haue cure of soules they shall satisfie their charge and if any be ordained to the superior Orders before the inferior the Bishop may dispense if there be a lawfull cause The fifteenth Howsoeuer Priests receiue power in their ordination to absolue from sinnes yet none shall heare confessions who haue not a Parochiall Benefice or is not approued by the Bishop The sixteenth None shall be ordained before hee bee ascribed to some particular Church or pious place to exercise the ministery of that Order and if hoc abandon the place without consent of the Bishop the ministery shall be prohibited vnto him and no strange Clerke shall bee admitted to the exercise of the Ministery without the letters of his Ordinary The seuenteenth To bring againe into vse the functions of the Orders from a Deacon to an Ostiarie which being vsed from the time of the Apostles haue been intermitted in many places that they may not be derided by the heretikes as idle these Ministeries shall not be exercised but by those who haue receiued the Orders appertaining and the Prelates shall restore those functions and in case they haue not continent Clerkes for exercise of the minor Orders they may take married men so that they haue not been twice married and be in other respects apt for that exercise The last article was for the institution of Seminaries in which it was constituted that euery Episcopall Church should haue a certaine number of boyes brought vp in a Colledge neere the Church or in another conuenient place the boyes shall bee twelue yeeres olde at the least legitimate and distributed into formes by the Bishop according to their number age and progresse in Ecclesiasticall discipline They shall weare the habit and tonsure learne Grammer Musicke Ecclesiasticall computation the holy Scripture to reade the Homilies of the Fathers know the Rites and Ceremonies of the Sacrament and especially that which belongeth to hearing confessions And to defray the charge thereof where there is any reuenue deputed for education of children it shall bee applied to this Seminarie and to supply that which remaineth the Bishop with foure of the Clergie shall detract a portion from all the Benefices of the Diocesse and apply simple Benefices also to this vse and compell those who haue Schoole-houses or other charge to reade or teach in the Schooles of the Seminarie by themselues or by sufficient substitutes and Schoolemasters places shall not bee giuen hereafter but vnto Doctors or Masters in Diuinity or in the Canon law And if in any Prouince the Churches be so poore that a Seminary cannot bee erected in them one or more shall bee appointed in the Prouince and in the Churches of the great Diocesse the Bishop shall erect one or more if hee thinke fit besides that of the Citie which notwithstanding shall depend on that of the Citie In the end the Decree intimating the next Session for the sixteenth of September was read expressing that then the Sacrament of Matrimony was to bee handled and other things pertaining to the doctrine of Faith as also the prouisions of Bishoprickes Dignities and other Benefices and diuers other articles of reformation The Session continued from nine vntill sixteene a clocke with great content of the Legates and Popish Prelates that matters did passe so quietly and with such a generall consent And they commended the Cardinall of Loraine aboue all confessing that he had beene the most principall cause of this benefit No act of this Councell was seene with more desire then this of this Session The censure of the actes of this Session euery one being curious to know what that was which held in contention so many Prelats in Trent and all the Courts of Christian Princes in businesse ten moneths together But it prooued to be according to the prouerbe The trauaile of mountaines and the natiuity of a mouse No man could finde how it could deserue not onely so great and long paines of so many great persons but euen the least employment at all And those who vnderstood Theologie did desire that it should be once declared what the Councell did vnderstand by the power of retaining sins which was made one part of the Sacerdotall power because they had declared the sence of the other which was to remit sinnes And others wondered at the declaration that the inferiour Orders are onely degrees vnto the superiour and all vnto Priest-hood in regard it doth appeare in the ancient Ecclesiasticall Storie that those who were ordained to any ministery or charge were for the most part perpetually entertained in the same and the ascending to an higher degree happened very seldome and was vsed onely in case of necessitie or great vtilitie None of the seuen Deacons instituted by the Apostles ascended any higher and in the ancient Church of Rome it selfe it doth not appeare that the Deacons whose office was to heare the confessions of Martyrs did passe to the title of Priesthood The ordination of Saint Ambrose to bee a Bishop of Saint Hierome Saint Austin and Saint Paulinus to bee Priests and of Saint Gregorie the Great to be a Deacon is described without mention of any passage by other degrees They did not blame the vse begun in later times but they marueiled that they did alleadge it as a thing alwayes vsed whereas the contrary was manifest The Decree that the ministeries of the Orders from a Deacon to an Ostiary should not bee exercised but by persons promoted to those proper Orders made a faire shew but it seemed a thing hard to bee obserued that in no Church none might ring the bels or open and shut the doores but the ordinarie Ostiaries nor light the lamps and candles but the Accolites who were to exercise
occasion For as hee would continue in the vnion and obedience of the Church so hee would preserue inuiolable the rights of his crowne without suffering them to be questioned or disputed or himselfe forced to shew them That they should not thinke to satisfie him with saying in the ende Sauing and reseruing the rights c. because vnder this colour they would binde him to shew a reason in euery opposition That if hee had seene the Articles as they were proposed hee would haue iudged that the Ambassadour could not haue done otherwise then make the opposition which his desire was they should first haue shewed to him but said they were to bee excused in regard of the occasion suddenly arising and of the circumstances which did produce it and of the suspitions which made them doubt of some Artifice to precipitate the decision And if the Pope had no intention as hee the Cardinall giueth him to vnderstand that the rights of the Emperour and Kings should bee touched and disputed his Holinesse must turne his anger vpon the Legats who proposed the Articles and named Kings Emperour Republikes and not vpon the Ambassadors That hee thinketh the protestation may be iustified before all Christendome when the Articles shal be seene That the Legats hauing proposed those Articles against the intention of his Holinesse he ought not to referre himselfe to their discretion hereafter nor to cause his Ambassadors to returne vntill he had ful assurance that those Articles should not be spoken of any more which being done he will command them to goe againe to the Councell Concerning the citation and sentence the King gaue order to Henry Clutia The French King taketh part with the Queene of Nauarre Lord d'Oysel to tell the Pope that his Maiestie had vnderstood to his great displeasure that which he did not beleeue by the fame which was spread vntill he had seene a copie of the monitories affixed in Rome that the Queene was so proceeded against as that hee was bound to defend her First in regard the cause and danger was common to all Kings who therefore were obliged to protect her and the rather because she was a widow and his obligation was the greater in respect of the neere kinred hee hath with her by both lines and by agnation with her husband who died but a little before in the warre against the Protestants leauing his sonnes Pupils Therefore hee could not abandon her cause following the examples of his ancesters and the rather because hee ought not to indure that any should make warre against his neighbours vnder colour of religon adding that it was not pious to put the Kingdomes of Spaine and France lately ioyned in friendship in danger of a bloody warre for this cause He said moreouer that the Queene hauing many Fees in France shee could not by the rights and priuiledges of that Kingdom be compelled to appeare either in person or by Proctor adding many examples of Princes and Popes who haue proceeded with due and lawfull moderation Hee touched the forme of the citation by Edict a thing not heard of in former times inuented by Boniface the eighth and as too hard and vniust moderated by Clement the fifth in the Councell of Vienna He said that such citations could by no meanes take place but against the inhabitants to whom the accesse is not secure and that the Queene remayning in France a great iniurie was done to him and the Kingdome by vsing that forme as also was done by exposing to prey and granting to the Vsurpers the Fees she holdeth in France the right whereof belongeth to him And euery one marueiled hee said that his Holinesse who did fauour so affectionately the cause of King Antonie while he liued in being his mediator with the King of Spaine would now oppresse his children and widow But he complained most of all that so many Kings Princes and cities hauing departed from the Church of Rome with in fourtie yeeres hee had not so proceeded with any other which shewed well that he did it not for the good of her soule but for other ends Hee wished his Hol. to consider that power was giuen to Popes for saluation of soules not to depriue Princes of their States nor to order any thing in earthly possessions which hauing beene formerly attempted by them in Germanie did much trouble the publike quiet Hee intreated the Pope to reuoke all his Actes against the Queene protesting that in case hee would not hee would proceede to those remedies which his predecessours haue vsed Hee complained also of the cause of the Bishops and commanded his Ambassador And with the Bishops that declaring vnto him the ancient examples the liberties and immunities of the French Church and the authoritie of the Kings in causes Ecclesiasticall he should pray the Pope not to make any innouation Monsieur d' Oisel performed this office with great vehemencie and after many treaties with the Pope obtained of him to speake no more either of the Queene or of the Bishops But in Trent the Session being ended and matters well agreed on betweene the Legates and Loraine and the businesse imparted to the principall Papalins Otranto Taranto and Parmaâ— as also to the Emperours Ambassadours The Card of Loraine publisheth y e desseigne to finish y e Councell Loraine began to publish their deseigne that the Councel might bee finished with one Session more Hee sayd hee could not bee in Trent at Christmas that himselfe and all the French Bishops must depart before that time that hee desired to see the Councel ended and was loath to leaue so honourable an assembly but that hee could not otherwise doe beeing commanded by the King The Imperialists also did publish in the Councell that the Emperour did desire the dispatch and that the King of the Romanes did write that his desire was it should bee finished by Saint Andrewes day or at the longest in the beginning of the next moneth by all meanes And indeede that King not to please the Pope but because it was his opinion did sollicite the conclusion For beeing to hold a Diet hee was not willing his Father should haue Ambassadours in the Councell and said that if that were shut vp the affaires of Religion in Germanie would bee in farre better case The greater part of the Fathers were glad to heare this and Morone making a Congregation in his house the fifteenth of Nouember of the Legates two Cardinals and fiue and twenty Bishops the principall of euery Nation hee proposed that the Councell hauing beene assembled for the necessities of Germanie and France and now the Emperour King of the Romanes Cardinall of Loraine and all Princes desiring that it should bee finished they would speake their opinion concerning the concluding of it and the manner Loraine sayd it was necessary to finish it not to hold Christendom in suspence any longer to shew the Catholikes what they ought to beleeue and to take away the
prooued For Churches haue no temporall goods but granted by the seculars who can not bee presumed to grant them so as that they may bee managed and dissipated at the pleasure of the Ecclesiastiques by which meanes it ought to bee presupposed that euery benefice had a Patrone from the beginning of it except an absolute donation with a totall cession of the patronage can be shewed And as the Common-wealth or Prince doth succeed him that hath no heire so all benefices the Patronage of which doeth not belong to any ought to bee vnder the publique patronage Some mocked that forme of speech that benefices which had Patrons were in seruitude and the others free as if it were not plaine seruitude to bee vnder the disposition of the Court of Rome which doth manage them contrary to the institution and foundation whereas the seculars doe preserue them Besides the censure of some decrees for this cause they added that others were against the customes and immunities of the French Church as the reseruation of great criminall causes against Bishops to the cognition of the Pope alone taking away the power of Prouinciall and Nationall Councels which haue alwaies adiudged them in all cases and burthening the Bishops by forcing them to litigate out of the Kingdome contrary not onely to the custome of France but to the Canons of ancient Councels also which haue determined that such causes should bee iudged and ended in their proper Countries They saide it was against iustice and the vse of France that benefices should bee clogged with Pensions and Reseruations of Fruits as was obliquely determined Likewise that it was not tolerable that causes of the first instance should be taken out of the Kingdome by the Pope because it taketh away a very ancient vse confirmed by many constitutions of Kings Neither could it bee iustified by the exception of vrgent or reasonable cause experience of all times hauing shewed that all causes may bee taken out of the Kingdome by this pretence For hee that would dispute whether the cause were vrgent or reasonable doeth enter into a double charge and difficulty because not onely the principall cause but that Article also must be discussed in Rome They did by no meanes approoue that the possessing of immoueables should bee granted to begging Friars and sayd that they hauing been receiued into France with that institution it was iust that they should bee maintained in the same state that this was a perperuail Artifice of the Court of Rome to take goods out of the hands of seculars and to draw them into the Clergie and afterwards to Rome that the Munkes did first gaine credit by pretence of the vow of pouerty as if they aimed at no temporall thing but did all in charity for the good of the people afterwards hauing gained reputation the Court do the dispence with them for their vow by which meanes the Monasteries being made rich are giuen in Commenda and finally all commeth to the Court. To this they added an exhortation in the twelfth article made to all the faithfull to giue largely to Bishops and Priests which had beene good in case they did serue the people as they ought and were in need For so Paul doth exhort that hee that is instructed in matters of faith should giue some part of his goods to him that doth instruct him But when hee that beareth the name of a Pastor doth intend rather any other thing then to instruct the people the exhortation is not fit and the rather because Ecclesiasticall goods formerly were for maintaining the poore and redeeming slaues for which cause not the immoueables only but euen the very ornaments of the Church and holy vessels were sold But in these last times it is prohibited to doe it without the Pope which hath enriched â—he Clergie exceeding much In the Mosaicall law God gaue the tenth to the Leuites who were the thirteenth part of the people prohibiting that any more should be giuen vnto them but the Clergie now which is not the fiftieth part hath gotten already not a tenth onely but a fourth part and doth still proceed and gaine vsing also many Artifices therein They said that Moses hauing inuited the people to offer for the fabrique of the Tabernacle when as much was offered as did fuffice did forbid them in the name of God to offer any more but here no end will bee found vntill they haue gotten all if men will continue in the lethargie If some Priests and religious persons bee poore it is because others are excessiuely rich and an equall diuision would make them all rich abundantly But to omit these so euident considerations if they did exhort the people to assist the poore Bishops and Priests in their necessities it would bee tolerable but to say they should bee assisted to maintaine their dignitie which is their pride and luxurie doth signifie nothing but that they are quite without shame It is true that in exchange another Decree was made in the eighteenth Article infauour of the people that dispensations should be giuen graâ—is which beeing commanded by CHRIST and not obserued there was no hope that this Decree would doe any more good These things being obiected to the Cardinall of Loraine that hee had authorized them against the expresse commandement of the King in his letters of the twentie eighth of August before mentioned hee defended himselfe in one word onely that in the Congregation of the tenth of Nouember the The defence of the Card of Loraine Decrees being read to bee published in the Session the next day the rights and authority of the French King and priuiledges of the Gallican Church were reserued Whereunto Monsieure le Feure replied that himselfe and his colleague hauing vsed all diligence to haue a copie of that Decrce they could neuer obtaine it and that in humane affaires not to appeare was as much as not to bee Besides this did not serue to excuse the things published in the last Session But that which was saide concerning the Synode in the Councels of the King and Parlament was nothing to that which the Bishops and Diuines and their seruants also according to the French libertie did relate to euery one vpon all occasions making iests at the discords and contentions betweene the Fathers at the practises and interests with which the matters of reformation were handled And those who were most familiar with the Cardinall of Loraine spake most of all And The censure made by the French BB. of the Councell after their returne into France A Prouer be made in France concerning the Councell it passed in France in manner of a Prouerbe that the moderne Councell had more authoritie then that of the Apostles because their owne pleasure onely was a sufficient ground for the Decrees without admitting the holy Ghost But in Germany the Decrees of reformation were not thought considerable neither by the Protestants nor by the Catholiques The Protestants did examine the
quite altered in diuers Kingdomes and Countreys of Christendome the Grandies sometimes diuided and armed one against another sometimes ioyned in confederations and leagues the Ecclesiastikes oppressed the Protestants persecuted the Bishops of Rome as it were acting their parts and most liuely deciphered in their naturall colours If learning will content thee marke the disputations of the Theologues and the deepe discourses of the Author himselfe If policie will please thee thou shalt finde it in the consultations and treaties of Princes managed with admirable dexterity by their Ambassadors and Ministers and generally no delight will bee wanting to thee which thy curiositie can desire or any other Historie affoord But consider aboue all in what a strange manner the Conciliarie Acts of this assembly in Trent were caried By reading of those few words of thy Countrey-man Edmond Campian below in this page thou maist perceiue in what repute the Papalins doe hold it and after when thou hast read the Booke thou wilt know how much it is ouer-valued Compare thy iudicious censure with his that is partiall and thou shalt finde them to agree as white with blackenesse darkenesse with light Farewell Verba Edmundi Campiani ratione quarta reddita Academicis TRidentina Synodus quo magis inueterascet eò magis indies ebque perennius efflorescet Bone Deus quae gentium varietas qui delectus Episcoporum totius orbis qui regum rerumpublicarum splendor quae medulla Theologorum quae sanctitas quae lachrymae quae ieiunia qui flores Academici quae linguae quanta subtilitas quantus labor quam infinita lectio quanta virtutum studiorum diuitiae augustum illud Sacrarium impleuerunt The words of Edmond Campian in his fourth reason giuen to the Vniuersities THe Synod of Trent the older it waxeth the more it will flourish Good God what varietie of Nations what choice of Bishops of the whole world what splendor of Kings and Common-wealths what marrow of Theologues what sanctitie what weepings what fasts what Academicall flowres what languages what subtilties what labour what infinite reading what riches of vertues and studies did fill vp that Maiesticall sacred place TO THE MOST REVEREND FATHER IN GOD MY SINGVLAR GOOD LORD THE LORD Archbishop of Canterburie his GRACE Primate of all ENGLAND and Metropolitane and one of His MAIESTIES most Honourable Priuie Councell MOst Reuerend in Christ It may seeme strange and I am sure it is without example that of one Councell onely so large an Historie should be written and so full of all varietie of matter For in those of former ages in which the Holy Ghost did really and effectually assist the Fathers howsoeuer more Prelates and Diuines were assembled from places more remote and the actions guided by the greatest Princes of all those times yet nothing was attempted to encrease or maintaine the Heresies and abuses that raigned then nor was any thing remarkeable but the very Doctrines and Decrees themselues But after that the Bishops of Rome scorning to be Ministers and Seruants made themselues Masters and Monarkes of the Church of God the practises and inuentions of worldly men chased away the heauenly inspirations of the blessed Spirit and greater confusions and troubles did arise in handling Diuine Mysteries then did happen at any other time in negotiating the affaires of Kingdomes and of Common-wealths This hath ministred a whole Ocean of occurrences and affoorded a most copious Subiect to this present Treatise And so irresistable is the force of Truth and the Diuine Prouidence so great that howsoeuer the Romanists haue vsed all possible diligence to hinder the finding out of their vnlawfull proceedings in this Councell by suppressing all publique writings and monuments by which their treacheries and abuses might bee discouered more plainely to the eyes of the world the writer of this Historie a man of admirable learning exquisite iudgement indefatigable industrie and integritie scarcely to be matched hath been raised vp by God who out of the Diaries Memorials Registers and other writings made and preserued by the Prelates and Diuines themselues and by the Ambassadours of Princes and Republiques who were assistants herein which are the most infallible grounds that any writer can haue hath reuealed an infinite of intolerable abuses and as the prouerbe saith Cornicum oculos confixit This Booke I haue translated out of Italian into our vulgar language presuming to commend it to the royall protection of his sacred Maiestie for whose sake as some reasons induce me to beleeue it was principally composed And because I vndertooke this worke at your Graces command who haue beene the chiefest cause why the originall crossed the Seas before the iust natiuitie of it and saw the first light within his Maiesties dominions as also in regard of the high place you most deseruedly beare in the Church of God I thought it my dutie to craue your fauour likewise that as the birth of it hath beene happie by your Graces meanes so the growth may accordingly proceed and the fruit of both which is to remooue an erronious opinion of the infallibilitie of this pretended Councell may constantly endure vntill the worlds end In publishing heereof if my Pen hath not merited such praise as others might yet my desire to benefit Gods Church hath not beene wanting and my zeale to serue your Grace in whatsoeuer I am able shall neuer yeeld to any Vnto whom I wish for the publike benefit of Church and Common-wealth and for your owne particular contentment a perfect accomplishment of all your pious and honorable designes Your Grace's most obliged to doe you seruice NATHANAEL BRENT THE FIRST BOOKE OF THE HISTORY OF THE COVNCELL OF TRENT MY purpose 1500 Pope ALEXANDER 6 Emperour MAXIMLLIAN I. HENRY 7. King of England LEVVIS 12. French king is to write the History of the Councell The purpose of the Author of Trent For though many famous Historians of our age haue made mention in their writings of some particular accidents that happened therein and Iohn Sleidam a most diligent author hath related with exquisite industry the causes that went before notwithstanding all these things put together would not suffice for an entire narration For my selfe so soone as I had vnderstanding The meanes he vsed for collection of his matter of the affaires of the world I became exceeding curious to know the whole proceedings therof and after I had diligently read whatsoeuer I found written and the publique instructions whether printed or diuulged by pen I betooke my selfe without sparing either paines or care to search in the remainder of the writings of the Prelates and others who were present in the Councel the Records which they left behinde them and the Suffrages or opinions deliuered in publique preserued by the Authors themselues or by others and the letters of aduice written from that Citie whereby I haue had the fauour to see euen a whole register of Notes and Letters of those persons who had a great part
sins of the communion of Indulgences of Excommunication of the power of the Pope of the authoritie of Councels of good works of Free-will of Purgatory of pouerty all which he saith are respectiuely pestiferous pernicious scandalous offensiue to pious eares contrary to charity contrary to the reuerence which is due to the Church of Rome contrary to obedience which is the sinew of Ecclesiasticall discipline wherefore being willing to proceede to sentence he with the Cardinals genetals of the regular orders with other Diuines and Doctours both of the one and the other law hath made diligent examination of them Therefore hee condemneth and reiecteth them respectiuely as hereticall scandalous false offensiue to pious eares deceitfull to godly minds and contrary to the Catholike trueth Hee prohibiteth vpon paine of excommunication and infinite punishments that no man should dare to keepe them defend them preach them or fauour them And because the same assertions are found in the bookes of Martin therefore he condemneth them commanding Luthers bookes are condemned to the fire vnder the same paines that none may reade or keepe them but that they ought to be burned as well those which doe containe the foresaid propositions as all the rest Concerning the person of Martin himselfe he saith he The Pope giueth an admonition to Luther and his followers hath many times admonished cited and called him with promise of safe conduct and prouision for his iourney that if hee had come hee would not haue found so many errours in the Court as hee saide and that himselfe the Pope would haue taught him that the Popes his predecessors haue neuer erred in their constitutions But because he hath endured the censures for the space of a whole yeere and hath dared to appeale vnto a future Councell a thing prohibited by Pius and Iulius the second vnder the punishments due to heretikes hee could proceed to condemnation without any more adoe notwithstanding forgetting these iniuries hee admonisheth the said Martin and his protectors to change their opinions cease to preach and in the terme of 60. dayes vpon the same paines to reuoke al the foresaid errors and burne the bookes which in case they doe not hee declareth them notorious and obstinate heretiques After he commandeth all vnder the same paines that they keepe not any booke of the same Martin though it conteine not the like errours Then ordaineth that all men ought to shunne as well him as his fauourers yea commandeth euery one to apprehend them and bring them personally before him or at least chase them out of their Lands and Countreys hee interdicteth all places whither they shall goe commandeth that they bee euery where made knowen and that his Bull ought to bee read in euery place excommunicating whosoeuer shall hinder the publication thereof he determineth that the exemplifications ought to be beleeued and ordereth that his Bull be published in Rome Brandeburg Misna and Mansperg Martin Luther receiuing newes of the condemnation of his doctrine and The Popes admonition cruseth Luther to make a solemne Appeale bookes set foorth a writing repeating the Appeale made to the Councell and making replication thereof for the same causes Furthermore for that the Pope had proceeded against a man not called nor conuinced nor the controuersie of the doctrine heard preferring his owne opinions to the word of God and leauing no place for the Councell he offereth to demonstrate all these things praying the Emperour and all Magistrates to accept this his Appeale for defence of the authority of the Councell thinking that this decree of the Pope bindeth not any till the cause be lawfully discussed in a Synod But men of vnderstanding seeing the Bull of Leo marueiled at it for many causes First concerning the forme that the Pope should proceede to a The Bull of Leo censured declaration with clauses of the palace in a matter which ought to be handled with the words of the holy Scripture and especially vsing periods so intricate and so long and prolixe that it was scarcely possible to draw any sense from them as if he had been to giue sentence in a feodatary cause And it was particularly noted that one clause which saith Inhibentes omnibus ne praefatos errores asserere praesumant is so drawen out in length with so many inlargements and restrictions that betweene Inhibentes and Praesumant there are placed more then foure hundred words Others passing on a little further considered that to haue proposed and condemned as hereticall scandalous false offensiue to pious eares and deceitfull to simple minds 42. propositions without declaring which of them were hereticall which scandalous which false but onely with a word respectiuely attributing to euery one of them an vncertaine qualitie caused a greater doubt then was before which was not to define the cause but to make it more controuersed and to shew more plainely that another authority and wisedome was necessary to determine it Some also were filled with admiration for that it was said that amongst the 41. propositions there were errours of the Grecians condemned long agoe Others thought it a strange thing that so many propositions in diuers points of faith should be decided in Rome by the aduice of the Courtiers onely without participating them to other Bishops Academies and learned persons of Europe But the Vniuersities of Louain and Collen being pleased that there was a colour giuen to their sentence by the Popes Edict publikely burned the bookes of Luther Which gaue cause that he also in Wittenberg all that Schoole being The Popes Bull and the Decretals burned in Wittenberg assembled iudicially and publiquely made to be burned not onely the Bull of Leo but together also the Popes Decretals and after gaue an account to the world of that action in a long manifest published in writing noting 521. LEO 10. CHARLES 5. HENRY 8. FRANCIS 1. A Councell was thought to be necessarie for two causes the Papacie in tyrannie of the Church peruersenesse of Christian doctrine and vsurpation of the power of lawfull magistrates But aswell for Luthers appeale as for these and other considerations euery one became of opinion that a lawfull Councell was necessarie by which not onely the controuersies might bee decided but the abuses also long since brought into the Church might bee redressed and alwayes the necessitie hereof appeared the more by how much the more the contentions increased writings being set forth continually both by the one part and the other For Martin failed not to confirme his doctrine by diuers writings and accordingly as he studied hee discouered more light euer passing some step further forward and finding articles of which in the beginning hee had not thought Which hee sayd he did for the zeale of the House of God But hee was constrained also by necessitie For the Romanists hauing laboured effectually in Collen with the Elector of Saxonie by the mediation of Hierom Aleander that he would deliuer Martin
willing to bend it selfe though neuer so little to doe good or rather to desist from euill but with promise onely They sayd his Holinesse had too quicke a sence if he would be offended by so The Dite resolueth to giue no other answer modest and so necessary a demand of a Councell And after long discussion it was resolued by common consent not to giue any other answere but to expect what the Pope would resolue vpon that which they had giuen already 64 Afterwards the secular Princes made a long complaint apart of that which they pretended against the Court of Rome and the whole Ecclesiasticall order reducing it to an hundred heads which therefore they called Centum grauamina These they sent vnto the Pope because the Nuncio vnto The huudred grieuances of the Princes of Germanie whom they were imparted went away before they were enlarged with protestation that they neither would nor could endure them any longer and that they were constrained by necessity and the iniquity of them to seeke with all industry to free themselues from them and by the most commodious wayes they could 65 It would be long to expresse the whole contents But in summe they complained of the payment for dispensations and absolutions of the money which was drawen from them by indulgences of the suits in Law which were drawne to Rome of the reseruation of Benefices and the abuses of Commendaes and Annates of the exemption of the Ecclesiastiques in offences of Excommunications and vnlawfull interdicts of Lay causes drawen before the Ecclesiasticall Iudge by diuers pretences of the great expences in consecrating Churches and Church-yards of pecuniarie penance of expences to haue the Sacraments and the buriall All which were reduced to three principall heads to enthrall the people to rob them of their money and to appropriate vnto themselues the iurisdiction of the secular Magistrate 66 The sixt of March the Recesse was made with the precepts contained The Recesse of the 〈◊〉 in the answer to the Nuncio and a little after euery thing was printed as well the Popes Briefe as also the instructions of the Nuncio the answers and replies with the hundred greiuances and they were diuulged through Germanie and passed from thence to other places and euen vnto Rome also Where the open confession of the Pope that all the mischeife proceeded from the Court of Rome and from the Ecclesiasticall order did not please and The Popes confession of the abuses of the Clergy was distastfull in Rome generally it was not gratefull to the Prelates For it seemed to be too ignominious and might make them more odious to the world and cause the people to despise them yea that it would make the Lutherans more bold and saucy And it grieued them most of all to see a gate opened where necessarily the moderation of their profits which they so much abhorred would bee brought in or themselues conuinced of incorrigibility And those that excused Reputation is the cheifest ground of the Pontificall greatnesse the Pope most did attribute it to his small knowledge of the Arts by which the pontificall greatnesse and the authority of the Court is maintained which are founded vpon reputation They commended the iudgement and wisedome of Pope Leo who knew how to attribute the bad opinion which Germany conceiued of the manners of the Court to the want of knowing it And therefore he said in the Bull against Martin Luther that if he after he was cited had come to Rome hee would not haue found so many abuses in the Court as was beleeued The Popes condition was 〈◊〉 expounded in German 67 But in Germany those that were ill affected to the Court of Rome expounded that ingenuous confession in the worier sence saying it was an vsuall Art to confesse the euill and to promise the amendment thereof without any thought to effect any thing to lull a sleepe those that are not wary to enioy the benefit of time and in the meane space by treating with Princes to iustifie themselues in such sort that they may the better make the people subiect 1524 CLEMENT 7. CHARLES 5 HENRY 8. FRANCIS 1. vnto them and take from them all power to oppose themselues against their wills and to speake of their defects And because the Pope sayd that in giuing the remedy it was necessary not to striue to prouide against all at once for feare of causing great mischiefe but to doe things step by step they laughed at it adding that it was well sayd step by step but so that there were a whole age betweene one and another But in regard of Adrians good life before his assumption to the Papacie as well after hee was Bishop and Cardinall as before and the good intention which was shewed in all his actions holy men expounded all in good sense thinking verily that hee confessed the errours with ingenuity and that he would redresse them sooner then hee promised neither did the euent make them iudge the contrary For the Court being not worthy of such a Pope it pleased God to call him almost as soone as he had receiued the relation of his Nuncio from Noremberg For the 13. of September he ended the course of his yeeres 68 But when the decree of the Recesse of Noremberg was published in Germany Pope Adrian dieth The decree of the Recesse of Noremberg was expounded in contrary sences according to mens contrarie interests with the precepts concerning Sermons and Prints the greater part esteemed not thereof but those that were interested aswell followers of the Church of Rome as Lutherans expounded all in their owne fauour For it being sayd that the things which might stirre vp popular tumults should not be spoken of the Catholiques vnderstood it that the things brought in by Luthers doctrine and the reproofe of the abuses of the Ecclesiasticall order should not be spoken of and the Lutherans sayd that the meaning of the Diet was that the abuses which stirred vp the people against the Preachers when they heard as well bad things as good represented vnto them should not be defended And that part of the Decree which commanded to preach the Gospell according to the doctrine of writers approoued by the Church the Catholiques vnderstood according to the doctrine of the Schoole-men and the last postillers of the Scriptures But the Lutherans sayd it was to be vnderstood of the holy Fathers Hilary Ambrose Austin Ierom and the like expounding also that by vertue of the Edict of the Recesse it was lawfull for them to continue in teaching their doctrine vntill the Councell and the Catholiques vnderstood that the meaning of the Diet was that they should continue in the doctrine of the Church of Rome Whereby it appeared that the Edict in stead of quenching the fire of Controuersies enflamed it the more and in the mindes of godly men there remained a desire of a free Councell vnto which it seemed that both
strength of authoritie 1530 CLEMENT CHARLES HENRY 8. FRANCIS 〈◊〉 and with absolute commaund which would easily take good effect and in case it should not rather to proceede to force of armes then let the raines loose to popular licence to the ambition of the Grandies and peruersenesse of the arch heretiques These reasons vnseemely in the mouth of Friar Iulius de Medici Ganalier Who condescendeth therunto of Malta for so the Pope was called before he was created Cardinall much more of Pope Clement the 7. did notwithstanding preuaile with Charles being seconded by the perswasions of Mercurius de Gattinara the Emperours Chancellour and Cardinall vnto whom the Pope made many promises and particularly that in the first promotion of Cardinals which he then prepared to make he would haue regard to his kinred and dependants and by the Emperours proper inclination to haue more absolute authoritie in Germanie then was granted to his grandfather or his fathers grandfather In Bolonia all the solemne acts and ceremonies of the coronation were 1530 The Emperor is crowned in Bolonia performed which was finished the 14. of February and Caesar being resolued to goe personally into Germanie to giue an end to those disorders be intimated an imperiall Diet for the 8. of April and in March he began his iourney The Emperour parted from Bolonia with this firme resolution to labour And resolueth to employ his authoritie in matter of religion in the Diet with authoritie and command that the Princes separated one from another should returne to the obedience of the Church of Rome and to prohibite Sermons and bookes of the reformed doctrine And the Pope gaue him for company the Cardinall Campeggio as Legate who should Campeggio the Legate goeth with him And Peter Paul Vergerius to Ferdinand follow him to the Diet. He sent also Peter Paul Vergerius Nuncio to King Ferdinand with instruction to labour with him that there should bee no disputation in the Diet nor consultation concerning Religion nor any resolution taken to call a Councell in Germanie to that purpose and to gaine the fauour of that Prince who being the Emperours brother and hauing spent many yeeres in Germanie hee thought was able to doe much hee should grant him power to take a contribution of the Clergie of Germanie for the warre against the Turkes and to make vse of the gold and siluer appoynted for ornament of the Churches Almost all the Princes arriued at the Diet before Caesar who came thither the thirteenth of Iune the eue of Corpus Christi day and went in The Diet of Ausburg The Protestants refuse to goe in procession procession the day following but was not able to obtaine that the Protestants would content themselues to be there Which the Legate perceiuing with infinite displeasure for the preiudice done to the Pope by this contumacie as hee tearmed it to goe a step further and to cause the Protestants to assist at the Ceremonies of the Church of Rome was a meanes that the Emperour eight dayes after being to begin the assembly gaue order to the Elector of Saxonie to carrie the sword before him as he went thither according The Duke of Saxonte carieth the sword after a long disputation whether hee might â—â—tely assist at the Masse to his office and to stand at the Masse The Elector thought that by yeelding hee should contradict his profession and by refusing should loose his dignitie hauing found out that in case of his deniall the Emperour would giue the honour to another But hee was counselled by his Diuines Luthers Schollers that he might doe it without offence to his conscience assisting as at a ciuill not as at a religious Ceremony by the example of the Prophet Elizeus who thought it not inconuinient that the captaine of the troupes of Syria conuerted to the true Religion should bow himselfe in the Temple of the Idole when the King bowed who leaned on his arme This 〈◊〉 sell was not approoued by others because by it one might conclude that euery one might lawfully be present at all the Rites of another Religion as at ciuill Ceremonies for no man could want a cause of necessitie or vtilities which might induce thereunto But others approouing the counsell and the purpose of the Elector concluded that if the new doctors had formerly vsed this reason and would vse it hereafter a gate had not beene opened in many occasions to diuers inconueniences because it would be lawfull to euery one by that example for preseruation of his dignitie or his territorie or the fauour of his Lord or other eminent person not to refuse to giue assistance to any action whatsoeuer at which though others were presentes at a religious acte he assisted as at a ciuill thing In that Masse Vicenzo Pimpinello Archbishop of Rosano the Popes Nuncio The Sermon of Vicen 〈…〉 Pi 〈…〉 the Popes 〈◊〉 made an Oration in Latine before the Offertorie in which he spake not a word of any spirituall or religious matter but vpbraided Germanie for hauing suffered so many wrongs by the Turkes without reuenge and exhorted them by many examples of ancient Captaines of the Romane Common-wealth to make warre against them Hee said the disaduantage of Germanie was that the Turke obeyed one Prince onely whereas in Germanie many obeyed not at all that the Turkes liue in one religion and the Germans euery day inuent new and mocke the old as if it were become mouldie Hee taxed them that being desirous to change the faith they had not found our one more holy at the least and more wise Finally hee exhorted them that imitating Scipio Nasica Cato the people of Rome and their ancestors they should obserue the Catholique Religion forsake those nouities and applie themselues to the warre In the first Session of the Diet the Legat Cardinall Campeggio presented The Leg 〈…〉 presenteth his letters and maketh an oration the letters of his Legation and in the assembly in the presence of the Emperour made an Oration in Latine the substance whereof was that the cause of so many Sects which then reigned was want of charitie and loue that the change of doctrine and rites had not onely rent the Church in pieces but brought all policie to a miserable desolation For remedying of which mischiefe the former Popes hauing sent Legats to the Diets and no fruit comming thereby Clement had sent him to exhort to counsel and to imploy all his indeuours to restore the true doctrine And hauing commended the Emperour hee exhorted all to obey whatsoeuer hee shall ordaine and resolue vpon concerning Religion and Articles of beliefe Hee perswaded them to make warre against the Turkes promising that the Pope would spare no cost to assist them Hee prayed them for the loue of CHRIST for their Countreys and their owne safetie that laying aside all errors they would applie themselues to set Germanie and all Christendome at libertie That in so doing the Pope
successor of S. Peter gaue them his benediction The Arch-bishop of Mentz answered the Legats oration by order of the And is answerred by the Arch-bishop of 〈◊〉 Emperour and the Diet that Caesar as supreme Aduocate of the Church will vse all meanes to compose the disorders will imploy all his forces in the 〈◊〉 against the Turkes and that all the Princes will joyne themselues 〈…〉 that their actionâ— shall bee approoued by God and the Pope After this many 〈◊〉 〈◊〉 being heard the Elector of Sacco 〈…〉 and protestant Cities â—oyned with him presented to the Emperour she confession of their faith written Latine and Dutch 〈…〉 it might be read But the Emperour refusing to haue it The Lutherans doe present a confession of their faith And so do the Zuinglians 〈◊〉 in publique it was put off vntill the next day when the Legate would not be present for feare of receiuing some prejudice But the Princes being assembled before the Emperor in an Hall capable to receiue about 〈◊〉 persons it was read with aloud voyce And the Cities which followed the doctrine of Zuinglius presented apart the confession of their faith not differing from the former but onely in the point of the Eucharist The confession of the Princes which afterwards from this place where it was read was called Augustana contâ—ined two parts in the first were The name of the Augustan confession bega 〈…〉 expounded 〈…〉 de of the vnitie of the God-head of originall sinne of the incarnation of iustification of the ministery of the Gospel of the Church of administring the Sacraments of Baptisme of the Eucharist of Confession of Penance of the vse of the Sacraments and the Ecclesiasticall order of the rites of the Church of the ciuill Common-wealth of the last â—udgement of free will of the cause of sinne of faith of good workes and worshipping of Saints In the second were expounded the doctrines which were different from the Church of Rome the abuses which the Confessionists reprooued And these were declared at large in seuen articles of the holy Communion mariage of Priests of the Masse of Confession of the distinction of meates of Monasticall vowes and Ecclesiasticall iurisdiction In conclusion they offered in case it were needfull a more full information But in the proheme thereof they deliuered that they had put their confession in writing to obey the Propose of his Maiestie that all men ought to present their opinions and therefore if the other Princes will giue vp theirs in writing they are readie to conferre peaceably with them that they may come to an agreement whereunto in case they could not come his Maiestie hauing giuen them to vnderstand in all the former Diets that he could not determine or conclude any matter of Religion for diuers respects then alleaged but that he would perswade the Pope to call a generall Councell and finally hauing caused it to bee said in the Diet of Spira that the differences betweene his Maiestie and the Pope being readie to bee composed there could bee no doubt but that hee would giue consent vnto it they offered to app 〈…〉 and to giue a reason and make a defence of their cause in such a generall free and Christian assembly of which it hath alwayes bin treated in all the Diets celebrated during the time of his Empire Vnto which Councell and to his Maiestie they haue formerly in due forme and vpon good cause appealed vnto which appeale they doe yet adhere not intending to abandon it neither by this treatie nor by any other if the difference bee not charitably reduced first to a Christian concord This was the onely Act of the first day But the Emperour before he made any resolution would haue the Legates aduice Who hauing read The Legate would not censure the Confession and considered the confession together with the Diuines which he brought out of Italie though hee was of opinion that it ought to bee opposed and a censure published vnder his name yet foreseeing that it would giue occasion of greater tumults and saying plainely that the difference for the most part seemed verball and that it imported not much whether one spake after one manner or after another and that it was not reasonable that the Apostolicall Sea should take part in the disputations of the Schooles hee conâ—ented not to haue his name vsed in the contentions And hee answered the Emperour that for the present there was no cause to make any 〈◊〉 examination of the doctrine but to consider the example which would bee giuen to all vnquiet and subtile wits who would not haue wanted infinite other nouities to propose with no lesse probabilitie which would haue beene heard with greedines because of the itching of cares which they stirre vp in the world and that by correcting the abuses that were noted greater inconueniencies would be raised then those which one sought to remedie That his opinion was that the doctrine of the Lutherans being read to remoue all preiudice a confutation thereof should be read likewise which should not be But gaue order that a confutation therof should be read and no copie giuen published in copies for feare of opening a way to disputations but meanes should be vsed that the Protestants should 〈◊〉 from going further on by proposing fauours and threats But the Confession being 〈…〉 it wrought diuers effects in the mindes of the Catholiques who heard it Some thought the Protestants more wicked then they were perswaded before they were informed of their particular opinions others on the contrary remitted much of the bad conceit they had against them esteeming their opinions not to absurd as before they did yea for a great part of the abuses they confessed they were iustly reprehended It is not to be omitted that Cardinal Mattheo Langi Archbishop of Salzburg told euery one that the reformation of the Masse The Archbishop of Salzburg would not haue the world reformed by a Monke was honest the libertie of meates conuenient and the demand iust to be disburthened of so many commandements of men but that a poore Monke should reforme all was not to bee endured And Cornelius Scoperus the Emperours Secretarie saide that if the Protestant Preachers had money they would easily buy of the Italians what Religion pleased them best but without golde it was impossible to make theirs shine in the world The Emperour according to the Legates aduice approued also by his owne Counsellers desirous to compose all by a negatiue went first about to separate the Ambassadors of the cities from ioyning with the Princes which proiect not succeeding he caused a confutation to be made of what the Protestants put vp in writing and another of that which was produced by the Cities And hauing called the whole Diet together hee told the Protestants that he had considered of the confession presented vnto him and giuen order to some pious and learned men to deliuer their opinion thereof And heere
himselfe for his owne part would willingly make present answere to the things proposed but because there are many Princes which haue receiued the same confession in the Diet of Ausbug it was not fit nor profitable for the cause to answere alone but an assembly being intimated against the 24. of Iune hee desired hee would bee contented to grant this short delay that he might receiue a more common and resolute conclusion The ioy and hope of the Nuncio was much increased The Nuncio is pleased with the delatory answere The answere of the Protestants assembled in Smalcalde who desired the delay had been rather of yeeres then moneths But the Protestants assembled at the aforesaid time in Smalcalde answered thanking the Emperor that for the glory of God and safetie of the common-wealth hee had taken paines to cause a Councell to bee celebrated which would bee in vaine if conditions were not obserued necessary for the curing of the diseases of Germanie which desireth that her controuersies may be defined with due order and hopeth to obtaine it for that the Emperour hath in many imperiall Diets promised such a one which by the mature deliberation of the Princes and States hath been resolued should be celebrated in Germanie in regard that many errors being reuealed by occasion of the Indulgences published in Sermons Pope Leo condemned the doctrine and the Doctors who discouered the abuses But that sentence was opposed by the testimonies of the Prophets and Apostles Whence did arise the controuersie which cannot be decided but in a Councell where the Popes sentence or the power of whosoeuer may not preiudice the cause and where iudgement may be giuen not according to the Popes lawes or opinions of the Schooles but according to the holy Scripture If this be not performed this so great a labour would bee taken in vaine as may appeare by the examples of some other Councels celebrated before Now the propositions of the Pope were contrary to this end to the petitions of the Diet and promises of the Emperour For though hee propose And their exceptions against the propositions of the Pope a free Councell in words yet in effect hee would haue it tied so that vices and errors may not be reprehended and himselfe may maintaine his power That that was not a reasonable demand that any man should bind himselfe to obserue the decrees before he know by what order maner or forme they are made whether the Pope desire to haue the supreme authoritie in him and his whether hee will haue the controuersies discussed according to holy writ or according to humane lawes and traditions That that clause also seemed captious that the Councell should bee made according to the old custome For it being vnderstood of that old when all was determined by the holy Scriptures they would not refuse it But the Councels of the next preceding age were much different from the other that were more ancient where too much was attributed to the Decrees of Popes and other men That the propose was glorious but it tooke absolutely away the libertie which was demanded and was necessary for the cause That they desired the Emperour to bee a meanes that all might passe lawfully That all men were in attention and stood in hope of a Councell and demanded it with vowes and prayers which would bee turned into great sorrow and vexation of minde if this expectation should bee deluded by giuing a Councell but not such a one as is desired and promised That there is no doubt but that all the States of the Empire and other Kings and Princes also will bee of the same opinion to auoid those snares and bonds with which the Pope thinketh to binde them in a new Councell to whose will if the managing of the affaires shall be permitted they will referre the whole to God and thinke of what they haue to doe Yet for all this if they shall bee cited with good and lawfull assurance in case they see themselues able to doe some thing for the seruice of God they will not refuse to appeare but with condition not to consent to the Popes demands nor to a Councell which is not conformable to the Decrees of the imperiall Diets In the end they prayed the Emperour not to take their resolution in ill part and to endeuour that the power of those be not confirmed who long since haue waxed cruell against the innocent The Protestants resolued not onely to send the answere to the Pope and the Emperour but to print it also together with the Nuncio his proposition which by the same Pope was iudged indiscreete and too open Therefore The Pope recalleth Hugo Rangone B. of Rheggio his Nuncio and putteth Vergerius in his place vnder colour that hee was old and vnable to beare that charge he recalled him and wrote to Vergerius Nuncio with King Ferdinand that he should take vpon him that place with the same instructions admonishing him to remember not to swarue by any meanes from his will or to giue eare to any 1534 CLEMENT 7. CHARLES 5. HENRY 8. FRANCIS 2. moderation though the King desire it that vnaduisedly he cast him not into some strait and constraine him to call a Councell which was not profitable for the Church or for the Apostolicall Sea While these things were in handling the Pope who fore-saw the answere which would come out of Germany before in Bolonia had conceiued but small confidence in the Emperour wholly aliened himselfe from his friendship For in the cause of Modena and Rheggio betweene his Holinesse and the Duke of Ferrara referred to him by the parties hee pronounced for the Duke For all which causes the Pope negotiated a confederation with the French King the which was concluded and established also by the mariage The confederation betweene the Pope and the French King is confirmed by marriage of Henry the Kings second sonne with Catherine de Medici the Popes great grand-child And to giue a compleat perfection to the whole businesse hee went to Marseilles in person to speake with the King But vnderstanding that this iourney was reprehended by all as not addressed to any publike respect but onely to make his house great hee iustified himselfe by saying hee vndertooke it to perswade him to fauour the Councell and to abolish the Lutheran heresie And t is true that there beside other treaties hee perswaded his most Christian Maiestie to deale with the Protestants especially with the Landgraue of Hassia who was to come to him into France to cause them to desist from demaunding a Councel proposing vnto them that they would seeke out any other way to accommodate the differences and promising his owne faithfull and effectuall helpe when time should serue The King did thus negotiate but could obtaine nothing For the Landgraue alleadged The French King treateth with the Landgraue of Hassia at the Popes request about the Councell that there was no other meanes
because that was the principall cause which induced the Pope not onely to consent as before but to vse all endeuours that the Councell might be celebrated and which assured the Protestants that neither in Councell nor in any other place where any Minister of the Pope was present they could hope to obtaine any thing The first action began the fifth of April and it was deliuered in the Emperours name that his Maiestie seeing the Turke entred into the bowels of Germany the cause whereof was the diuision of the States of the Empire for the difference in religion had alwayes sought a meanes of pacification and that of the Councel seeming vnto him most commodious he went purposely into Italy to treat thereof with Pope Clement and after not being able to bring it to effect he returned and went in person to Rome to make the same negotiation with Pope Paul in whom he found much readinesse But not being able to effect any thing by reason of diuers impediments of warre hee had finally called that Diet and besought the Pope to send a Legat thither The first action of the Diet in Ratisbon Now he desired nothing but that some composition might be made and that some small number of godly and learned men might bee chosen on either side to conferre vpon the controuersies in friendly maner without preiudice of either of the parties and propose to the Diet the means of concord that all being consulted with the Legate the wished conclusion might be attained Suddenly there arose a controuersie betweene the Catholiques and Protestants about the manner of choosing those that should treat Wherefore the Emperour beeing desirous that some good should bee done demanded and obtayned of either partie power to nominate the persons desiring them to beleeue he would do nothing but for the common good For the Catholiques he elected Iohn Ecchius Iulius Flugius The names of the disputants and Iohn Groperus and for the Protestants Philip Melancthon Martin Bucer and Iohn Pistoria whom he called to him and grauely admonished them to abandon all passion and to ayme onely at the glory of God He made Frederique the Prince Palatine and Granuel Presidents of the Colloquie adding vnto them some others that all might passe with the greater dignity When the assembly was made Granuel published a booke and said it was giuen to A booke giuen to the Emperour as a 〈◊〉 for the future concord the Emperor by some godly and learned men as a direction for the future concord and that his will was they should read and examine it that it might serue for an argument and subiect of what they ought to treat that that which pleased all might be confirmed that which displeased all might bee corrected and in that wherein they assented not meanes might be vsed to reduce them to an agreement The booke contained 22. Articles The creation of man the integrity of nature free will the cause of originall sinne Iustification the Church her signes the signes of the word of God penance after sinne the authoritie of the Church the interpretation of the Scripture the Sacraments Order Baptisme Confirmation the Eucharist Penance Matrimony extreame Vnction charitie the Ecclesiasticall Hierarchie the articles determined by the Church the vse administration and ceremonies of the Sacraments Ecclesiasticall discipline and discipline of the people It was read and examined and some things were approoued some things amended by common consent and in others they could not agree And these were the ninth of the power of the Church the foureteenth of the Sacrament of Penance the eighteenth of the Hierarchie the 19. of the articles determined by the Church the 21. of single life In these they differed and either partie wrote his opinion This being done in the assembly of all the Princes the Emperour required the opinions of them all concerning the things agreed on and the different opinions of the Collocutors and withall proposed the amendement of the state of the Common-wealth as well ciuill as Ecclesiasticall The Bishops reiected absolutely the Booke of the concord and whatsoeuer was done in the Colloquie vnto whom the other Electors and Catholike Princes desirous of peace agreed not and it was concluded that the Emperour as aduocate of the Church together with the Apostolike Legat should examine the things agreed on and if any thing were obscure should cause it to bee expounded and should treat with the Protestants that concerning the things in controuersie they should consent to some Christian forme of concord Caesar imparted all to the Legat and vrged him that the Ecclesiasticall State ought to be reformed The Legat after he had considered of all the businesse answered in writing not more perspicuously then the ancient Oracles in this The Legate speaketh like 〈◊〉 Oracle manner That hauing seene the Booke presented to the Emperour and what was written by the deputies of the Colloquie as well the explications of either partie as the exceptions of the Protestants it seemed that the Protestants differing in-certaine articles from the common consent of the Church in which not withstanding he despaired not that with the helpe of God they might be induced to agree nothing should be ordered concerning the residue but referred to the Pope and the Apostolicall Sea who either in the generall Councell or some other way if there shall bee cause will define them according to the Catholique trueth with regard vnto the times and what shall bee expedient for the Christian Common-wealth and for Germanie But for reformation of the Cleargie hee promised all readinesse and to The exhortatation of the Legat Contarini made to the Prâ—â—â—s that end called into his house all the Bishops and made them a long exhortation First for their manner of liuing that they should abstaine from all scandall and appearance of luxurie auarice and ambition For their familie that they should vnderstand that from it the people made coniecture of the manners of the Bishop that the better to keepe their flocke they should remaine in the most inhabited places of the Diocesse haue diligent watchmen else-where that they should visite the Diocesses giue the Benefices to honest and fit men spend their reuenues vpon the necessitie of the poore flying not onely luxurie but all superfluous pompe make prouision of godly learned discreet and not contentious Preachers procure that the yonger sort be well brought vp because by this meanes the Protestants draw all the Nobilitie vnto them Hee committed this Oration to writing and gaue it to the Emperour to the Bishops and the Princes which gaue occasion to the Protestants to taxe the answere made to Caesar together with the exhortation made to the Prelats alledging for their motiue that the writing being published they should seeme to approoue it if they dissembled the knowledge of it His answere made to the Emperour pleased not the Catholiques because it appeared that he did approue the things agreed on in the Conference But
England did waxe greater for that the Emperour had neuer The Popes disdaine against the Emperour is increased assented to any of those maine and ample matches offered him by the Cardinall Farnese whom he sent Legate with him into Germany concerning the grant of the Dutchie of Milan to the Familie of the Farnesi and that being to assist in the Diet of Spira he would not suffer the Cardinall Legate to follow him thither for feare of offending the Protestants And finally considering the Decree made in the Diet so preiudiciall to him and the Apostolique sea he was more offended because hee saw his hopes lost and his authoritie and reputation much diminished and iudged it necessarie to shew he was sensible of it And though on the other side hee considered that his partie in Germany was weakened and was counselled by his most inward friends to dissemble yet finally beeing assured that by declaring himselfe openly against Caesar hee did more straitly binde the French King to maintaine his reputation hee resolued to begin from wordes to take occasion to passe to deeds as the coniunctures should comport And the fifth of August he wrote a great long letter to the Emperor the substance whereof was That hauing vnderstood what decrees were made The Pope writeth a long angry letter to the Emperour in Spira his duty and fatherly charitie did inforce him to tell him his opinion that he might not follow the example of Ely the Priest whom God seuerely punished for his too much indulgence towards his sonnes That the Decrees of Spira were dangerous for the Emperours soule and extreamly troubled the Church that hee should not violate the rules obserued by Christians which command that in the cause of religion all should bee referred to the Church of Rome and yet hee not esteeming the Pope who onely by the law of God and man hath power to call Councels And to decree in spirituall matters was willing to thinke of assembling a Generall of Nationall Councell and hath suffered Idiots and Heretiques to iudge of religion hath made decrees concerning sacred goods restored to honour the rebels of the Church whom he had condemned by his owne Edicts that he is willing to beleeue that hee hath not done these things by his owne inclination but by the pernicious counsell of those that beare ill will to the Church of Rome and that he complaineth of this that he hath yeelded vnto them that the Scripture is full of examples of the wrath of God against the vsurpers of the office of the High Priest of Vzza Dathan Abiron and Core of King Ozias and others That it is not a sufficient excuse to say the Decrees are but temporary vntill the Councel onely For though the thing done be holy yet in regard of the person that did it it not belonging to him it is wicked That God hath alwayes exalted those Princes that haue beene deuoted to the sea of Rome Head of all Churches Constantine the Theodosij and Charles the Great and contrarily hath punished those that haue not giuen due respect vnto it Examples hereof are Anastasius Mauritius Constan◠the 2. Pilip Leo and others and Henry the 4. was for this cause chastised by his owne sonne as also Fredericke the 2. by his And not Princes onely but whole Nations haue beene punished for it the Iewes for putting to death Christ the Sonne of God the Grecians for hauing many wayes contemned his Vicar which things he ought the more to feare because he is descended from those Emperours who haue receiued more honour from the Church of Rome then they haue giuen it That he commendeth him for desiring the amendment of the Church but withall doth aduise him to leaue the charge thereof to him to whom God hath giuen it That the Emperour is a Minister but not a Gouernour nor an Head He added that hee desired the reformation and hath declared it often by intimating the Councel whensoeuer any sparke of hope hath appeared that it might be assembled and though in vaine vntill then yet hee had not beene wanting to his duety desiring much a Councel which is the only remedy against all mischiefes as well for the generall good of Christendome as the particular of Germany which hath more neede thereof That it hath beene intimated already though deferred vntill a more commodious time by reason of the warres That it belongeth to the Emperour himselfe to giue way that it may bee celebrated by making peace or deferring the warre while matters of religion are handled in the Councel That hee should obey these fatherly commandes exclude from the Imperiall Diets all disputes about religion and referre them to the Pope ordaine nothing concerning Ecclesiasticall goods reuoke the grantes made to the rebels against the Sea of Rome otherwise to performe his owne duety that he shall be forced to vse greater seuerity against him then hee would THE HISTORIE OF THE COVNCELL OF TRENT THE SECOND BOOKE THe Warre betweene the Emperour and the French The Emperor is wholly incliued to peace which was cōcluded the 24. of September King lasted not long For the Emperor saw plainely that while he was busied in that and his brother in the other against the Turke Germanie so much increased in libertie that the Imperiall name would not be esteemed within a short time and that so long as hee made Warre in France he imitated Esops dogge who following the shadow lost both it and the bodie Whereupon he hearkened to the propositions of peace made by the French men with designe not onely to be freed from that impediment but by the Kings meanes to accommodate the Turkish affaires and applie himselfe vnto Germanie The foure and twentieth of September the peace was concluded betweene them and amongst other things they both capitulated to defend the old Religion and to labour for the vnion of the Church and reformation of the Court of Rome from whence all the dissensions are deriued and that for this purpose the Pope should ioyntly be requested to call the Councell and the French King should send to the Diet of Germanie to perswade the Protestants to accept it The Pope was not afraide of the capitulation for the Councell and reformation of the Court being assured that whensoeuer they began that enterprise by reason of their diuers ends and interests they would not long agree neither did he doubt but that the designe being to be executed by a Councell he would so accommodate euery treatie that his authoritie should be amplified But he thought that in case he should call the Councell at their request the world would imagine he was constrained which would bring much dishonour to his reputation and incouragement to him that designed the moderation of the Papall power Therefore not expecting to be preuented by any of them and dissembling The Pope dissembleth his suspicions the suspicions conceiued against the Emperour euen those that were most important which the peace made
and reputation with title of Legate But he feared an affront that way in case the Diet should not receiue him with due honour He found out a temper to send to the Emperor the Cardinall Farnese his nephew and make him passe by VVormes and there to giue instructions to the Catholikes and after he had made the treaties that were conuenient to goe forward toward the Emperour and in the meane space to send Fabius Mignanellus of Siena Bishop of Grosseto for his Nuncio to reside with the King of the Romanes with order to follow him to the Diet. Afterwards applying his minde to Trent hee caused a consultation to be begun concerning the faculties to be giuen to the Legats This had some difficultie because they had no examples to follow For in the Lateran Councell next preceding the Pope was personally present before in the Florentine A consultation about the faculties to be giuen to the Legats Eugenius the fourth was present and that of Constance where the Schisme was taken away began with the presence of Iohn the 23. one of the three deposed Popes and ended with the presence of Martin the fifth Before that the Councell of Pisa was called by the Cardinals and concluded by Alexander the fifth And in more ancient times Clement the fifth was present in the Councell of Vienna in the two Councels of Lions Innocence the fourth and Gregorie the tenth and before these in the Lateran Innocence 3. Onely the Councell of Basil at that time when it obeyed Eugenius the fourth was celebrated by Legats But to imitate any thing that was there obserued was too bad a presage Hee resolued to frame the Bull with this clause that he sent The Contents of the Bull. them as Angels of peace to the Councell which before hee had intimated in Trent and gaue them full and free authoritie that for want of that the celebration and continuation might not bee hindred with facultie to preside there and to ordaine any Decrees or Statutes whatsoeuer and to publish them in the Sessions according to custome to propose conclude and execute whatsoeuer was necessary to condemne errours and roote them out of all Prouinces and Kingdomes to take knowledge heare decide and determine the causes of heresie and whatsoeuer else concerneth the Catholike faith to reforme the State of the holy Church in all her members aswel Ecclesiasticall as Secular to make peace amongst Christian Princes and to determine any thing else which may bee for the honour of God the increase of Christian faith with authoritie to bridle with censures and Ecclesiasticall punishments all contradicting and rebellious persons of what state or preeminence soeuer though graced with Pontificall or Regall dignity and to doe any thing else necessary and fit for the extirpation of heresies and errours and the reducing of those people that are aliened from the obedience of the Apostolique Sea preseruation and restauration of Ecclesiasticall libertie yet with condition that in all things they proceede with consent of the Councell But the Pope considering not onely how to set the Councell forward but of the meanes to dissolue it when it was begun in case his seruice did The Bull for the dissolution of the Councell require it to prouide for himselfe in good time he followed the example of Martin the fifth who for feare of those encounters which happened to Iohn the 23. in Constance when hee sent Nuncij to the Councell of Pania gaue them a particular Briefe with authoritie to prolong dissolue or translate it to what place they would A secret to crosse all deliberation which was contrary to the interests of Rome A few dayes after hee made another Bull giuing the Legates power to transferre the Councell This bare date the 22. of February the same yeere of which being to speake hereafter when the The thirteenth of March 1545. the Cardinals of Monte and Santa Croce 1545 PAVL 3. 〈◊〉 CHARLES 5. HENRY 8. FRANCIS 1. The Legates grant an Indulgence without authoritie arriued in Trent and were receiued by the Cardinall of that place That day they made their publike entrie and granted three yeeres and so many times forty dayes of Indulgence to those that were present They had not this authoritie from the Pope but hoped he would ratifie the fact They found no Prelate there though the Pope had caused some to part from Rome that they might be present at the prefixed time The first thing the Legates did was to consider of the contents of the Bull of Faculties giuen them and resolued to keepe it secret and sent aduice to Rome that the condition to proceede with consent of the Councell tied them too much and made them equall to euery pettie Prelate and would breed great difficulties in the gouernment in case it were necessarie to communicate euery particular vnto all and said it was to giue too much libertie or rather licence to the multitude It was perceiued in Rome that the reasons were good and the Bull was corrected according to the aduice and absolute The Bull was corrected authority was giuen them But the Legates while they expected an answere appoynted out the place for the Session capable of 400. persons within the Cathedrall Church Don Diego de Mendoza the Emperors Ambassador with the Republique Don Diego returneth to Trent of Venice arriued in Trent ten dayes after the Legates to assist at the Councell with large commission giuen him from Bruxels the twentieth of Februarie and was receiued by the Legates assisted with the Cardinall Madruccio and three Bishops who onely were then arriued whose names are not to be omitted because they were the first And they were Thomas Campegio Bishop of Feltre the Cardinals nephew Thomas of S. Felicius Bishop of Caua Friar Cornelius Mussus a Franciscan Bishop of Bitonto the most eloquent Preacher of those times Foure dayes after Don Diego made his proposition in writing which shewed the Emperors good disposition concerning the celebration of the Councell and that order was giuen to the Prelates of Spaine to be there who he thought were already in their iourney he excused himselfe by reason of his indisposition for not being there before desired that the actions of the Councell and the reformation of manners might begin as was proposed two yeeres before in the same place by the Lord Granuel and himselfe The Legates answered in writing commending the Emperour receiuing his personall excuse and shewing their desire of the Prelates comming thither And the proposition and answere were receiued by the parties vnto whom it belonged in the points not preiudiciall to the rights of their Princes respectiuely A caution which giueth a manifest argument with what charitie they treated in the proposition and answere where there were onely words of pure complement except the mention of reformation The Legates not knowing which way to treate made demonstration to The Legates desire to haue two sorts of letters and a cipher
which commandeth to haue the Hebrew text to examine the relitie of the bookes of the old Testament and the Greeke for a direction in those of the new To approoue a translation as authenticall was to condemne S. Hierome and all those who haue translated If any be authenticall to what end serue the rest which are not it would bee a great vanitie to produce vncertaine copies when there are some infallible That they should bee of the opinion of 9. Hierome and Caietane that euery Interpreter may erre though he haue vsed all arte not to vary from the originall But sure it is that if the holy Councell should examine or correct an interpretation according to the true text the holy Ghost which assisteth Synods in matters of faith would keepe them from erring and such a translation so examined and approoued might bee called authenticall But that any could be approoued without such an examination with assurance of the assistance of the holy Ghost hee durst not say except the Synode did determine it seeing that in the Councel of the holy Apostles a great inquisition was made before But this beeing a worke of tenne yeeres and impossible to be vndertaken it seemed better to leaue things as they had remained 1500. yeeres that the Latine translations should be verified by the originall Texts On the contrary the maior part of the Diuines said that it was necessary to account that translation which formerly hath beene read in the Churches and vsed in the schooles to be diuine and authenticall otherwise they should yeeld the cause to the Lutherans and open a gate to innumerable heresies hereafter and continually trouble the peace of Christendome That the doctrine of the Church of Rome mother and mistresse of all the rest is in a great part founded by the Popes and by schoole Diuines vpon some passage of the Scripture which if euery one had liberty to examine whether it were well translated running to other translations or seeking how it was in the Greeke or Hebrew these new Grammarians would confound all and would be made Iudges and arbiters of faith and in stead of Diuines and Canonists Pedanties should be preferred to be Bishops and Cardinals The Inquisitors will not be able to proceede against the Lutherans in case they know not Hebrew and Greeke because they will suddenly answere the text is not so and that the translation is false and euery nouity or toy that shall come into the head of any Grammarian either for malice or want of knowledge in Diuinity so that he may but finde some grammaticall tricke in those tongues to confirme it will be sufficient to ground himselfe thereon and he will neuer make an end That it doth appeare since Luther began to translate the Scripture how many diuers and contrary translations haue seene the light which deserue to bee buried in perpetuall darkenesse and how often Martin himselfe hath changed his owne translation that neuer any hath beene reprinted without some notable change not of one or two passages but of an hundred in a breath that if this libertie bee giuen to all Christianitie will soone be brought to that passe that no man will know what to beleeue To these reasons which the maior part applauded others added also that if the prouidence of God hath giuen an authenticall Scripture to the Synagogue and an authenticall New Testament to the Grecians it cannot be said without derogation that the Church of Rome more beloued then the rest hath wanted this great benefit and therefore that the same holy Ghost who did dictate the holy bookes hath dictated also that translation which ought to be accepted by the Church of Rome Some thought it hard to make a Prophet or Apostle onely to translate a booke therefore they moderated the assertion and said that he had not a Prophericall or Apostolicall Spirit but one very neere And if any should make dainty to giue the spirit of God to the Interpreter yet he cannot deny it to the Councell and when the vulgar edition shall bee approued and an anathema thundered against whosoeuer will not receiue it this will be without error not by the spirit of him that wrote it but of the Synode that hath receiued it for such D. Isidorus Clarus a Brescian and a Benedictine Abbat a man well seene in this studie went about to remooue this opinion by an historicall narration and said in substance that in the Primitiue Church there were many Greeke translations of the Old Testament which Origen gathered into one volume confornting them in sixe columnes the chiefe of these is called of the Septuagint from whence diuers in Latine were taken and many were taken from the Greeke text of the new Testament one of which most followed and read in the Church and esteemed the best by Saint Austin is called Itala yet so as that the Greeke text ought vndoubtedly to bee preferred But Saint Hierom a man as all doe know skilfull in the knowledge of tongues seeing that of the olde Testament to swarue from the Hebrew trueth by the fault partly of the Greeke interpreter and partly of the Latin made one immediately out of the Hebrew and amended that of the new Testament according to the trueth of the Greeke text Hieroms credit made his translation to bee receiued by many but was reiected by some either because they loued more the errours of antiquitie then new trueths or as himselfe complaineth by reason of emulation But a few yeeres after when enuie was laid aside that of S. Hierom was receiued by all the Latins so they were both in vse one being called the olde and the other the new Saint Gregorie writing to Leander vpon Iob testifieth that the Apostolike Sea vseth them both and that himselfe in the exposition of that booke made choice to follow the new as conformable to the Hebrew text yet in the allegations he would vse sometimes one sometimes another as it best befitted his purpose The times following by the vse of them both composed one taking part of the new and part of the olde according as the accidents required and to this the name of the vulgar Edition was giuen The Psalmes were all of the olde because being dayly sung in the Churches they could not be changed The lesser Prophets are all of the new the greater mixt of both This is very true that all hath happened by the ordinance of God without which nothing can succeede But yet it cannot be said that there was in it greater knowledge then humane Saint Hierome saith plainely that no interpreter S. Ierom saith that no interpreter hath spoken by the holy Ghost hath spoken by the holy Ghost The Edition which wee haue is his for the most part it would bee strange to attribute the assistance of God to him that knoweth and affirmeth hee hath it not Wherefore no translation can bee compared to the text in the originall tongue Therefore his opinion was that the vulgar
head inueighed seuerely against the Canons and wrote vnto them reprehending them for introducing a dangerous nouitie without reason or example of antiquitie that there want not places to praise the Virgin who cannot be pleased with a presumptuous nouitie mother of rashnesse sister of superstition daughter of lightnesse The next age had Schoole-Doctors of both the orders Franciscan and Dominican who in their writings refuted this opinion vntill about the yeere 1300. when Iohn Scot a Franciscan putting the matter into disputation and examining the reasons did flie to the omnipotencie saying that God had power to free her from sinne or to cause sinne to remaine in her onely for an instant or for a certaine time that God onely knoweth which of these three is true yet it is probable to attribute the first to Marie in case it bee not repugnant to the authoritie of the Church and of the Scripture The doctrine of this famous Diuine was followed by the Franciscan order But in the particular of the conception seeing the way layd open they affirmed absolutely for true that which hee had proposed as possible and probable vnder this doubtfull condition if it bee not repugnant to the Orthodoxe Faith The Dominicans did constantly resist and followed Saint Thomas one of their order famous for his learning S. Thomas is canonized by Pope Iohn the 22 to disgrace the Franciscans and for the approbation of Pope Iohn the two and twentieth who to depresse the Franciscans who did for the most part adhere to the Emperour Lewis of Bauaria excommunicated by him did canonize that Doctour and his doctrine The shew of pietie and deuotion made the Franciscan opinion generally more accepted and more tenaciously receiued by the Vniuersitie of Paris which was in credite for eminent learning and after long ventilation and discussion was afterwards approoued by the Councell of Basill which forbade to preach and teach the contrarie This tooke place in those Countreys which receiued the Councell Finally Pope Sixtus the fourth a Franciscan made two Bulles in this matter one in the yeere one thousand foure hundred seuentîe sixe approouing a new Office composed by Leonard Nogarola Protonotarie with Indulgences to him that did celebrate it or assist the other in the yeere one thousand foure hundred eightie three condemning the assertion as false and erronious that it is heresie to hold the conception or a sinne to celebrate it excommunicating the Preachers and others who noted that opinion of heresie or the contrarie because it was not as yet decided by the Church of Rome and the Apostolike Sea But this did not appease the contentions which betweene the two orders of Friars still waxed sharper and were renewed euery yeere in December so that Pope Leo the tenth thinking to giue a remedie by deferring the controuersie made letters bee written vnto diuers But afterwards he had more important cogitations by reason of the nouities of Germanie which in these contentions wrought that which happeneth in States that the Citie being beleaguered the factions doe cease and all ioyne against the common enemie The Dominicans grounded themselues vpon the Scripture the doctrine of the Fathers and the most ancient Schoole-men where not one iot was found in fauour of the others but they alleadged for themselues miracles and contentment of the people Iohn of Vdine a Dominican Friar sayd either you will that Saint Paul and the Fathers haue beleeued this exemption of the Virgine from the common condition or not If they haue beleeued it and yet haue spoken generally without euer making mention of this exception imitate them also now But if they haue beleeued the contrarie your opinion is a nouitie Ierolamus Lombardellus a Franciscan Friar sayd that the authoritie of the present Church was no lesse then that of the Primitiue if the consent of that in those times made men speake without exception the consent of this which appeareth in celebrating the Feast throughout ought to induce vs not to omit it The Legate wrote to Rome of the marueilous agreement of all against the Lutheran doctrine and the resólution taken to condemne it and sent a copie of the Anathematismes framed giuing aduise withall of the contention raised about the conception Whereunto it was answered from Rome that by no meanes they should meddle with a matter which may cause a schisme betweene Catholikes but should striue to reconcile the parties and giue The Pope commandeth that the contention about the conception should be omitted for feare of making a schisme them both satisfaction and aboue all to preserue in strength the briefe of Sistus 4. The Legates hauing receiued the order did by themselues and by the wiser sort of Prelates perswade both parties to lay aside the contentions and apply themselues ioyntly against the Lutherans They were on both sides contented to be silent so that their opinion were not preiudiced yet the Franciscans said that the Canon was against them if the Virgin were not excepted and the Dominicans that they were condemned if shee were It was necessary to finde a way how it might bee declared that shee was neither comprehended nor affirmatiuely excepted which was by saying they had no intention either to comprehend or except her Afterwards at the great instance of the Franciscans the others were content it should bee sayd onely they had no meaning to comprehend her And to obey the Pope it was added that the constitutions of Sistus 4. should be obserued While these things are handled in Trent the Diet being assembled in Ratisbon The Diet of Ratisbon the Emperour shewed great displeasure that the Colloquie was dissolued without fruit and required that euery one should propose what hee thought fit to appease Germanie The Protestants desired that the difference of Religion might bee composed according to the Recesse of Spira by a nationall Councell saying it was more fit then a generall because by reason of the great difference in opinions betweene Germanie and other Nations it is impossible to auoyde the raising of a greater contention and whosoeuer will enforce Germanie to change opinion must first slay many thousands of men which would be a dammage to the Emperour and a ioy to the Turkes The Emperors ministers answered that his Maiestie was not the cause why the Decree of Spira was not executed and that it was knowen vnto all that to make so necessarie a peace with the French King hee was constrained to yeeld to the Pope in matters of Religion that the Decree was fitted to the necessities of that time which being changed it was also necessarie to change opinion that in National Councels somtimes maners are amended but Faith and Religion neuer handled that in Colloquies one hath to doe with Theologues who for the most part are vntractable obstinate so that with them one cannot come to such moderate counsels as is necessary that none loued Religion more then the Emperor who would not swarue one iote from that which
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
iustification and imputation of the iustice of CHRIST 24. All the iustified are receiued into equall grace and glory and all Christians are equally great with the mother of God and as much Saints as shee 25. The workes of the iustified deserue not blessednesse neither can any confidence be put in them but onely in the mercie of God When the Articles were published it was not so easie to set downe a course to handle them in the Congregations as when originall sinne was disputed on For in that matter they found the Articles already handled by the Schoole-men but the opinion of Luther concerning iustifying faith that it is a confidence and certaine perswasion of the promise of God with the consequences that follow of the distinction between the Law the Gospel and of the quality of workes depending on the one and the other was neuer thought of by any Schoole writer and therefore neuer confuted or discussed so that the Diuines had worke enough first to vnderstand the meaning of the Lutheran propositions and that difference from those that are determined in the Schooles and then the reasons by which to distinguish them It is certaine that in the beginning some of them and the Fathers for the most part did beleeue that the Protestants denying Free-will held opinion that man in externall actions is like a stone and when they attribute iustice to faith onely without the concurrence of workes thought him iust who beleeued only the Story of the Gospel though in other respects he were neuer so wicked and other such absurdities the which by how much the more they are aliene from common sense so much the harder they are to confute as is vsuall in all opinions contrary to manifest appearance and the generally receiued perswasion The maior part of the Diuines who then were ascended to the number of fiue and fourty was very tenacious of the opinions generally receiued in the Schooles impatient of contradiction where the Schoole men agreed but where they agreed not they did very much stand in defence of their owne opinion and the Dominicans more then the rest were wont to vaunt that for the space of three hundred yeeres the Church ouercame heresies by their paines Yet there wanted not some wise men who suspended their iudgement vntill the reasons were weighed In this number was Ambrosius Catarinus of Siena a Dominican Friar after created Bishop of Minori Andreus de Vega a Spaniard and Frauciseane and Antonius Marinarus a Carmelite The Heremites because they were of the order which Martin Luther quitted did affect to shew themselues more contrary to him then all others and especially Ierolamus Seripandus the Generall In examining the Articles the Theoloques that began to facilitate the vnderstanding of the three first laboured to set downe what that faith which iustifieth is and what workes it excludeth distinguishing them into three sorts preceding grace whereof the seuen following Articles vntill ten doe speake concurrent in the very moment with the infusion of it and subsequent after grace receiued of whicht he other eleuen doe speake That faith iustifieth must be presupposed as vndoubted for that it is sayd and repeated by Saint Paul To resolue what that faith is and how it maketh a man iust the opinions were different in the very beginning For the Scripture attributing many vertues to faith which some knew not how to apply to one onely they thought the word was equiuocall and did distinguish it into many significations saying that sometimes it is taken for an obligation to keepe promises in which sense Saint Paul sayd that the incredulity of the Iewes The significations of faith made not vaine the promise of God sometimes for the vertue to doe miracles as when it is said if I shall haue so much faith as to remooue mountaines somtimes for the conscience in which sense it is said that that worke which is not conformable to faith is 〈◊〉 sometimes for a trust and confidence in God that his Maiestie will keepe his promises so Saint Iames willeth vs to pray in faith without doubting Lastly for a perswasion and firme assent though not euident to the things reuealed by God Others added other significations some to the number of nine some to the number of fifteene But Frior Dominicus Soto opposing himselfe against all said that this Soto maintaineth a singular opinion is a renting of faith and a giuing of victory to the Lutherans and that there were but two significations one the trueth and reality of him that affirmeth or promiseth the other the assent in him that heareth that the first is in God the second is onely in vs and of this last all places of the Scripture which speake of our faith are vnderstood but to take faith for a trust and confidence is not onely an improper kinde of speaking but abusiue neuer receiued by Saint Paul that trust differeth little or nothing from hope and therefore the opinion of Luther ought to bee held for an vndoubted errour or rather heresie that iustifying faith is a trust and certainty in the minde of a Christian that his sinnes for CHRIST are remitted Soto added and was followed by the maior part that that trust could not iustifie because it was temeritie and a sinne for that no man without presumption could assure himselfe that hee was in grace but ought alwaies to doubt For the other part Catarinus held and had many followers The opinions of Catarinus and of Andreus Vega. that iustification proceeded not from that trust yet that the iust might and ought to beleeue by faith that hee is in grace Andreus Vega set a third opinion on foote that it was neither temerity nor certaine faith yet that one might haue a coniecturall perswasion without sinne And this controuersie could not be quitted because in it consisted the point of the censuring the second Article Therefore it was first lightly discussed then the parties beeing warmed it diuided and held long in dispute all the Councell for the reasons and causes which shall bee declared But all agreed that iustifying faith is an assent to whatsoeuer is reuealed by God or determined by the Church to be beleeued which sometimes being ioyned with charity sometimes remaining without it they did distinguish into two sortes one which is found in sinners which the Schooles call vnformed solitary idle or dead the other which is onely in the good working by charity and therefore called Formed efficacious and liuely And heere another controuersie arose For some thought that faith vnto which the Scriptures ascribe saluation iustice and sanctification was onely the liuely faith as also the Catholiques of Germany held in the Colloquies and included the knowledge of the things reuealed the preparation of the will and charity in which the fulfilling of the whole Law is contained And in this sense it cannot be said that onely faith iustifieth because it is not alone but formed with charity Among these Marinarus liked
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
false that it is in another time Yet it was not well vnderstood because applying it to his purpose it cannot bee said that a man predestinated can bee damned in a time when he is not predestinated seeing hee is alwayes so and generally the diuided sence hath no place where the accident is inseparable from the subiect Therefore others thought to declare it better saying that God gouerneth and mooueth euery thing according to its proper nature which in contingent things is free and such as that the Act may consist together with the power to the opposite so that with the act of predestination the power to reprobation and damnation doeth stand But this was worse vnderstood then the first The other Articles were censured with admirable concord Concerning the third and sixt they sayd it hath alwayes beene an opinion in the Church that many receiue diuine grace and keepe it for a time who afterwards doe lose it and in â—ine are damned There was alleadged the example of Saul Solomon Iudas one of the twelue a case more euident then all by the words of CHIST to the FATHER I haue kept in thy Name al that thou hast giuen mee of which not one hath perished but the sonne of perdition To these they added Nicholas one of the seuen Deacons and others first commended in the Scriptures and then blamed and for a conclusion of all the fall of Luther Against the sixt they particularly considered that vocation would be an impious derision when those that are called and nothing is wanting on their side are not admitted that the Sacraments would not bee effectuall for them all which things are absurd But for censure of the first the authoritie of the Prophet was brought directly contrary in termes where God saith that if the iust shall abandon iustice and commit iniquitie I will not remember his good workes The example of Dauid was added who committed murther and adultery of Magdalene and Saint Peter who denied CHRIST They derided the follies of the Zuinglians for saying the iust cannot fall from grace and yet sinneth in euery worke The two last were vniformely condemned of timeritie with exception of those vnto whom God hath giuen a speciall reuelation as to Moyses and the Disciples to whom it was reuealed that they were written in the booke of heauen The examination of the Diuines concerning Free-will and Predestination beeing ended and the Anathematismes in those matters framed they were ioyned to those of iustification according to their fit places Whereunto opposition was made by some in one part by some in another where there appeared any word which might preiudicate their opinion But Iacobus Coccus Arch bishop of Corfu considered that by the Theologues the Articles were censured with many limitations and amplifications which ought to be inserted in the Anathematismes that the proposition might not absolutely be condemned which might receiue a good construction and the rather because it is humanitie to make the most fauourable interpretation and charitie not to thinke euill Diuers did contradict first in regard of the practise of the ancient Councels which haue condemned hereticall propositions without limitation naked as they haue been deliuered by the heretikes especially because it is sufficient in matter of faith for condemning an article that it hath one false sence which may cause the vnaduised to erre Both the opinions seemed reasonable the first because it was fit to knowe which sence was condemned the second because it was not for the honour of the Councel to limit the propositions of heretikes Hereunto was added that all the Canons were thus composed reciting the opinion which was to be condemned and alleadging for cause thereof the places of Scripture and doctrine of the Church vnto which it was opposite The Canons were made according to the forme of the Councell of Orange like to those of originall sinne in the preceeding Session But the reading of them proouing long and tedious and the mixture of trueth and falshood of things reprooued and approoued not very intelligible the Bishop of Sinigaglia put them fitly in minde of a remedie for both inconueniences that it was better to separate the Catholike doctrine from the contrary and make two Decrees in one to make a continuated declaration and confirmation of the doctrine of the Church in the other to condemne and anathematize the contrary The aduise pleased all and so it was resolued and first the anathematismes were framed apart and then paines taken to make the other Decree And this they called the Decree of the doctrine and that the Canons which The Decree of the doct 〈…〉 and the Canons stile was after followed in the second and third Conuocation of the Councell Sancta Croce tooke incredible paines to make the Decrees auoyding as much as was possible to insert any thing controuersed among the Schoole-men Santa Croce tooke great paines to giue euery oâ—â— satisfaction in making the Decrees and so handling those which could not be omitted as that euery one might be contented in euery Congregation he obserued what was disliked by any and tooke it away or corrected it as hee was aduised and hee spake not onely in the Congregations but with euery one in particular was informed of all the doubts and required their opinions he diuersified the matter with diuers orders changed sometimes one part sometimes another vntill hee had reduced them to the order in which they now are which generally pleased and was approued by all It is certaine that to determine those things Congregations were held consisting partly of Theoloques partly of the Prelates to the number of one hundred and that from the beginning of September vntill the end of Nouember there passed not a day in which the Cardinall did not meddle with that which was done before and change something The memoriall of these mutations remaineth whereof I will rehearse two as a tast of many which it would bee tedious to recount In the first point of doctrine it was first written by common consent that neither the Gentiles by vertue of Nature nor the Iewes by the law of Moyses could free themselues from sinne and because many did hold that circumcision did remit sinnes they suspected that these words might preiudice their opinion though S. Paul hath in expresse termes said the same in more then one place The Cardinal to satisfie these men in the place where it was sayd Per ipsam etiam legem Moysi changed and said Per ipsam etiam litterant legis Moysiâ— euery ordinary Diuine might easily iudge how well the word literam did befit that place In the beginning of the eight point those that manetained certainety of grace were not contented it should be sayde A mans sinnes are not omitted by the certainetie of remission and because one is confident in it And the Cardinall gaue them satisfaction by excluding the reall certainety and putting in the roome boasting confidence in that onely And in
the conclusion of that point euery one might plainely see that the cause ought to haue beene giuen for that no man can certainely know that he hath obtained grace But to satisfie one part hee added certainety of faith and the Dominicans thinking this was not enough vrged him to adde Catholique But because the adherents of Catarinus were not contented in stead of those words Catholique faith it was said Faith which cannot be subiect to falshood This contented both sides For one party inferred then that certainty of faith which can be had herein may bee false and therefore is vncertaine the other inferred that this certainety could haue no doubt of falsehood while it remained but by changing from the state of of grace to the State of sinne it may become false as all contingent truthes by alteration of their subiects are made false But the Catholike faith is not onely certaine but vnchangeable because the subiect of it 〈…〉 things necessary or past which cannot be altered And truly concerning these particulars it is not fit to robbe the Cardinall of his due praise who knew how to satisfie men euen obstinate in contrary opinions And those that would be better informed therein may vnderstand that immediatly after the Session Friar Dominicus Soto principall of the Dominicans Dominicus Soto Principall 〈…〉 the Dominicans and Andreas Vega 〈◊〉 of the 〈◊〉 publish books as commentaries of the Decree contraâ—â— one to an 〈…〉 wrote three bookes and did intitle them of Nature and Grace for commentary of this Doctrine and in his expositions all his opinions are found when this worke was published Fryar Andrew Vega the most esteemed of the Franciscans fet foorth fifteene great bookes for Commentaries vpon the 〈…〉 eene points of that decree and did expound it all according to his owne opinion These two opinions do not only differ almost in all the Articles but in many of them are expresly contrary Both which workes were printed in the yeere 1548. and hee that shall reade them obseruing that they doe giue very often interchangeable and doubtfull sences to the words of the Councell wil maruaile how these two persons the chiefe for learning and estimation who had greater part therein then others did not know the onely sence and true scope of the Synode of which also some few others of those which were interested hauing written diuersly I could neuer finde whether that assembly did agree in one sence or whether there was vnitie of words onely But to returne to the Cardinall when the Decree was approued The Decree is sent to Rome and approued there by all in Trent he sent it to the Pope and the Pope gaue it to the Fryars and learned men of Rome to be consulted of and it was approoued by them because euery one might vnderstand it in his owne sence I haue rehearsed altogether what was done in matter of faith that I mighâ— not diuide things that are connexed But in the meane time some dayes Reformation is handled were spent about the reformation and in those congregations it was proposed to set downe the qualities requisite in the promotion of the greater Prelats and Ministers of the Church And very graue sayings were deliuered with great ostentation but there was no way found how those things whereof they spoke might be obserued For where the Kings haue the presentation they saw not with what bonds to tie them where election hath place the chapter doth consist of great and mighty persons for the residue all dignities are conferred by the Pope and more then two thirds of the benefices The point concerning the qualities of the Prelats is omitted are reserued to the Apostolike Sea vnto which it is not fit to prescribe a law Whereupon after many and long discourses it was concluded that it was better to leaue the businesse The discourses in point of residency were neither fewer nor shorter The point of residence is handled which ended not in the resolution which was necessary desired by many and made some confusion then and prepared matter for other times For the vnderstanding whereof it is necessary to resume this matter from the beginning The Ecclesiasticall Degrees were not originally instituted as dignities preheminencies rewards or honours as now they are and haue beene many A discourse of the author concerning residency hundred yeeres but as ministeries and charges otherwise called by Saint Paul works and those that exercise them are called by CHRIST our LORD in the Gospel Worke-men and therefore no man could then enter into cogitation to absent himselfe from the execution thereof in his owne person and if any one which seldome happened retired from the worke it was not thought reasonable he should haue either title or profit And though the ministeries were of two sorts some anciently called as now they are with care of soules others of temporal things for the sustenance and seruice of the poore and sicke as were the Deaconries and other inferiour workes all held themselues equally bound to that seruice in person neither did any thinke of a substitute but for a short time and for great impediments much lesse to take another charge which might hinder that The Church being increased where there were many Christians and free from persecutions another sort of Ministers was instituted to serue in the Ecclesiasticall assemblies aswell in reading the diuine Scriptures as in other functions to stirre vp deuotion There were instituted also Colledges of Ministers which might in common apply themselues to some charge and others as Seminaries from whence to take Ministers instructed already These of the Colledges not hauing any personall charge seeing the Congregation did administer as well with one more as with one lesse sometimes by reason of studie or greater instruction or for some other cause were absent from the Church one for a short time another for along without hauing title charge or profit So Saint Ierom a Priest of Antioch but without any particular Cure and Ruffinus in the same manner of Aquileia and Saint Paulinus ordained Priest of Barcellona did reside but little But when the number of them increased they did degenerate and were called vagabond Clerkes because that manner of liuing made them odious who are often spoken of in the Lawes and nouell constitutions of Iustinian But neuer any thought to holde the title of an office or inioy the profit without doing seruice but onely after the yeere seuen hundred in the West Church when the Ecclesiastical ministeries were changed and made dignities and honours and rewards for seruices done And as before a person was chosen fit for the necessitie of the Church so afterward a degree dignitie or emolument was fitted to the qualitie of the person from whence arose the exercising of the ministery by a substitute This abuse hath drawen in another by consequence that is to thinke ones selfe disobliged not onely to minister but to bee present and assist him that
perseuere without the speciall assistance of GOD or cannot with it 23. That the iust cannot sinne or can auoyde all veniall sinnes without a speciall priuiledge as the Church holdeth of the Virgin 24. That iustice is not preserued and increased by good workes but that they are fruits onely or signes 25. That the iust sinneth mortally or venially in euery worke 26. That the iust ought not to expect a reward for his good workes 27 That there is no mortall sinne but infidelity 28 That grace being lost faith is lost also or that the faith remayning is not true nor of a Christian 29 That man sinning after baptisme cannot be lifted vp by the grace of God or may recouer it by faith onely without the Sacrament of penanace 30. That euery fault and punishment is wholly remitted to euery penitent man there remaning no temporall punishment to bee indured in this life or in Purgatorie 31. That the iust sinneth if hee doe good onely in hope of an eternall reward 32. That the good workes of the iust are the gifts of God and are not withall the merits of the iustified 33. That this doctrine is derogatory to the glory of God and merits of CHRIST or that their glory is not made more illustrious by it When I had made this short narration of the Decree I began to thinke it superfluous seeing all the decrees of that Councel are printed in one volume The authors reason why he rehearseth the decrees though they be printed in a volume apart and in euery mans hands and that in the composition of the Actes that follow I might referre my selfe to that booke and I was about to teare this leafe But considering that some might desire to reade the whole continuation in one booke only and that if any thought it better to see the originall hee might omit this mine abbreuiation I resolued not to change but to obserue the same stile in the matters following and the rather because I am grieued when in Zenophon and Tacitus I see the narration of things most knowen to their times omitted which remaineth vnknowen to mee because there is no meanes to know it againe and I hold it for a maxime that one ought neuer to referre himselfe to another Therefore I come to the summe of the Decree of reformation Which did containe in substance 1. That the Synod being willing to The Decree of reformation amend the depraued manners of the Clergie and people thought fit to begin with the gouernours of the greater Churches Therefore trusting in God and his Vicar on earth that that charge shall be giuen to worthy men exercised from their youth in Ecclesiasticall discipline it doth admonish them to performe their duety which cannot bee executed without residing in the place where it is to bee done Yet many leauing the flocke and care of the lambes wander in Courts and apply themselues to secular businesse Therefore the Synod doth reuiue all the ancient Canons against non-residents and doth constitute besides that euery gouernour of a Cathedrall Church of what title or preeminencie soeuer who shall remaine sixe moneths together out of his Diocesse without a iust and reasonable cause shall lose the fourth part of the reuenues and if he perseuere sixe moneths more shall lose another fourth part and the contumacie increasing the Metropolitane vpon paine of not entring into the Church for three moneths shall delate him to the Pope who by his supreame authoritie may inflict greater punishment or prouide the Church of a more profitable Pastor And if the Metropolitan shall likewise offend the most ancient Suffragan shall bee bound to denounce him 2. But others inferiours to Bishops tyed to residence either by law or custome shall be compelled thereunto by the Bishops abrogating euery priuiledge which giueth a perpetuall exemption from residing But dispensations granted for a time for a reasonable cause true and prooued before the Ordinary shall remaine in force and the Bishop as Delegate of the Apostolike Sea shall take care that a sufficient Vicar bee prouided for the charge of soules with a conuenient portion of the reuenues notwithstanding any priuiledge or exemption 3. Beside that no Clerke by personall priuiledge or regular dwelling out of the Monasterie by priuiledge of his order shall bee exempt from beeing punished if hee offend or visited or corrected by his Ordinary 4. Likewise that Chapters of Cathedrall and other Collegiate Churches shall not by vertue of exemption customes oathes and agreements bee freed from the visitation of their Bishops and greater Prelates when there shall be neede 5. In fine it did ordaine that no Bishop might exercise Pontificall actes in the diocesse of another by pretence of priuiledge without his leaue and The next Session to bee held the third of March. onely ouer his subiects And the day of the next Session was appointed the third of March. In Rome the Decree of faith ministred no matter of discourse in regard it was not new as well because it had beene seene and examined publikely as hath beene sayd as because all men knew that the Germane opinions were to bee condemned But the Court Bishops who had beene afraid a long time of the Article of residencie which was handled did rest content assuring themselues that the Decree of the Councell could worke no greater effect then the Popes Decretals had done before But the inferiour The inferiour Courtiers are discontented with the reformation Courtiers were discontented seeing the Bishop had power to compell them They lamented their owne misery who were to serue all their life to gaine their liuing and after so much paines taken for a reward must be confined in a village or by a base Canonry subiected to a greater slauery in obeying the Bishops who will not onely keepe them as it were tied to a stake but with visitations and pretence of corrections will bring them to a miserable subiection or hold them in perpetuall vexations and charge But elsewhere and especially in Germanie when the Decrees were seene The Decrees are censured in Germany that of faith was more spoken of which must bee read ouer and againe with much attention and speculation because it could not bee vnderstood without a perfect knowledge of the inward motion of the mind and without knowing in whom it is actiue in whom passiue things most subtile and for the diuers appearance they make euer accounted disputable all the doctrine of the Councel turning vpon this hinge whether the first obiect of the will worke vpon the will or the will vpon the obiect or whether they bee both actiue and passiue Some pleasant wits said that if the Astrologers not knowing the true causes of the celestiall motions to salue the appearances haue inuented Eccentriques and Epicicles it was no wonder if the Councell desiring to salue the appearances of the super-celestiall motions did fall into excentricitie of opinions The Grammarians did not cease to admire and scoffe
the artifice of that proposition which is in the fifth Chapter Neque homo ipse nihil omnino agat which they sayd was not intelligible and without example For if the Synode would signifie Etiam homo ipse aliquid agat it might say so plainely as is fit to doe in matter of faith where the more simple expression is the better and if they would vse an elegancie they might say Etiam homo ipse nihil agat But the word omnino beeing interposed that speech is incongruous and without sence as all are which haue two negatiues that cannot be resolued into an affirmatiue For to resolue that one must say Etiam homo ipse aliquid omnino agat which is incongruous and not to bee vnderstood what aliquid omnino may signifie heere For it would say that a man hath an action in a certaine kinde which in another kinde is no action The Fathers were defended by saying that to examine the forme of Speech so seuerely was nothing but to cauill Whereunto they replyed that a gentle interpretation was due vnto vsuall formes of speach but that it is a publique vtility to discouer the artifice of him that leauing the cleere and vsuall phrases inuenteth those that are incongruous and containe in them contradiction to cauill and to play on both sides Those that vnderstood Theologie said that the doctrine that a man may alwayes refuse diuine inspirations was contrary to the publike and ancient prayer of the Church Et ad te nostras etiam rebelles compelle propitius Uoluntates Which is not fit wee should say is a vaine desire but that it is made by faith as S. Iames saith and granted by God to his elected They added that one could no more say with S. Paul that it commeth not from man which doth separate the vessell of wrath from those of Gods mercie that which separateth being that humane Non nihil omnino Many did consider that place of the seuenth Chapter where it is sayd Iustice is giuen by measure according to the good pleasure of God and the disposition of the receiuer both which things cannot bee true For if it pleased God to giue more to him that were lesse disposed it would not bee by measure of the disposition and if it bee by the measure of that there is alwayes the motiue by which God worketh and doeth not vse his good pleasure They marueiled that those were condemned who sayd that the Precepts of God were impossible to bee kept seeing that the same Councell in the Decree of the second Session exhorteth the faithfull assembled in Trent that repenting confessing and communicating they should obserue the Commaundements of God Quantum quisquis poterit Which modification would bee impious if the iustified could keepe them absolutely and they noted that the same word Praecepta was there to take away all cauill Those that were read in the Ecclesiasticall Story sayd that in all the Councels held in the Church from the Apostles time vntill now there were neuer so many Articles decided as in this Session onely in which Aristotle had a great part by hauing exactly distinguished all the kindes of causes which if hee had not done wee had wanted many Articles of Faith The Polititians also though they ought not to examinematters of Religion but simply follow them yet found matter of discourse in this Decree For seeing in the tenth Chapter the Obligation of obeying the Commandements of GOD and the Church and the same replied in the twentieth Canon they were scandalized because there was no mention of Obligation to the commandements of Princes and Magistrates They said that obedience vnto these is more plainely set downe in the Scripture that the old Law is full of it that the doctrine is cleere in the new Testament expressed and handled at large by CHRIST himselfe by Saint Peter and Saint Paul That there is found an expresse Obligation to heare the Church but none expresse to obey it Hee is obeyed who commandeth of his owne power and hee is heard who doeth promulgate that which belongeth to another man Neither were these men satisfied with the excuse that the commandements of Princes are included in those of God and that obedience is due vnto them because God hath commanded they should bee obeyed But they replyed that by this reason the Church rather ought to bee omitted and said that the Church was expressed and the Princes passed ouer in silence to breede according to the ancient scope of the Ecclesiastiques that pernicious opinion that men are bound to obey them for conscience sake and Princes and Magistrates onely for feare of temporall punishments and that otherwise their commandements may be transgressed without respect and so to cause euery gouernment to be hated accounted tyrannicall and subuerted and by describing the subiection vnto Priests to be the only principall way to gaine heauen to draw all iurisdiction to themselues and by consequence all authority The Decree of reformation was said to bee a meere illusion For to trust in God and the Pope that prouision should bee made of persons worthy to gouerne the Churches belongeth rather to him that prayeth then to him that reformeth To renew the ancient Canons with one word onely and one so generall was more to confirme the disuse of them but if they would restore them in earnest they should remooue the causes which haue buried them in silence giue them strength by penalties and deputation of those that should put them in execution and should vse other meanes which doe reuiue and preserue Lawes In fine it was said to haue done nothing but establish that one might bee absent all the yeere by loosing halfe the reuenewes or rather one was taught how hee might not reside eleuen moneths and more without any punishment by interposing those thirty dayes or fewer in the midst of the other time of the yeere and that the Decree was wholly destroyed with the exception of iust and reasonable causes which no man is so simple as not to find being to haue Iudges for whom it will be profitable not to haue residencie practised This place requireth that mention should bee made of a particular accident which then begun though it ended not vntill after foure moneths belongeth wholly to the present Session maketh knowen what the Councell was and in what estimation it was had by those that assisted in it For the vnderstanding whereof I will repeat that Friar Dominicus Soto who had as hath been sayd a great part in the Synod in framing the Decrees of originall sinne and iustification hauing noted all the opinions and reasons vsed in Soto and Catarinus publish Bookes one againâ— another concerning the meaning of the Councell and the Fathers are much diuided those discussions thought to communicate them vnto the world and to draw the words of the Decree to his owne meaning printed a booke containing the whole together and did intitle it De natura gratia and did dedicate
vnknowen to the first ages hath not beene brought in by the Court of Rome but by bishops and Princes before the Popes tooke vpon them to regulate the matter of benefices throughout all Christendome and but for the prouisions which are to bee found in the bodie of the Canon Law the disorder would haue beene alreadie mounted to the height Some were pleased and some displeased at 〈…〉 is â—ontention according to their affections But euery one discouered that the matter could not bee handled without danger as the treaties of the next Congregations did shew But because this particular deserueth to bee well vnderstood it vâ—ill bee fit to shew how the abuse began came to this growth Yet I will not speak A discourse of the Author concerning pluralitie of Benefices of those happie times when the name of the Church was common to all the congregation of the faithfull vnto which did belong the vse propriety of the goods which are called Ecclesiasticall when the poore their ministers had their foode and apparel from one common Masse and those were more principally prouided for then these Neither will I mention the time when they did fall one degree and of one Masse made â—4 parts putting that of the poore in the lowest place which according to the former vse ought to bee in the first But I will begin from the time when the Name of the Church was appropriated to the Clergie onely all other Christians beeing excluded when that was applyed to few which belonged to all and to the rich that which first serued for the poore I say in the beginning of those times the Clergie hauing diuided amongst themselues all the reuenewes of the Church the charges which before were called ministeries and offices of spirituall care the temporalitie beeing now most esteemed were named benefices And yet so long as the old Canons remained that one man should not bee ordained vnto two titles none could haue more then one Benefice But the reuenues being by warres or inundations diminished and become not sufficient for their maintenance one man might hold two yet so as that hee should attend them both This was begun in fauourâ— not of the man beneficed but of the Church which because it could not haue a proper minister might haue at the least some other seruice Vpon pretence of the insufficiencie of the Benefices and that none could be found to serue in them they began to grant more of them vnto one though no necessitie appeared for the seruice of the Churches and the maske being taken away by little and little they were not ashamed to doe it in fauour of the man beneficed But the world beeing scandalized hereat there was a moderation vsed wherevpon the distinction began of men tyed to residencie and not tied and of benefices compatible and not compatible calling those of residencie incompatible one with another and the other compatible with these and with themselues Yet the glosse of the Canonists alwayes declared How the distinction of Benefices compatible incompatible began to make a shew of honestie that many benefices should not bee giuen to one but when one is not sufficient for maintenance But they cut this sufficiencie very large proportioning it not to the person but to the qualitie not esteeming it sufficient for an ordinary Priest if it were not enough for himselfe the family of his parents three seruants and an horse and more if hee were noble or learned And it is strange how much they allowed for a Bishop in regard of the Decorum hee is to keepe For Cardinals it is sufficient to note the common saying of the Court that they are equall vnto Kings by which they conclude that no reuenew is too much for them except it be more then enough for a King The custome being begun and neither the world nor equitie being able to resist it the Popes reserued to themselues power to dispense with the incompatible and to haue more then two of the others But to finde a colourble way to put this in practise they layd hold on Commendaes a thing instituted at the first to good purpose but after vsed to this end onely For when by reason of warres pestilence and other such causes the election or prouision could not be made so soone the superiour did recommend the vacant Church to some honest and worthy man to gouerne How Commendaes began it besides the care of his owne vntill a Rector were prouided who then had nothing to doe with the reuenues but to gouerne them and consigne them to another In progresse of time the Commendataries by diuers pretences of honesty and necessitie made vse of the fruits and to enioy them the longer sought meanes to hinder the prouision For remedy whereof order was taken that the Commenda should not last longer then six months But the Popes by the plenitude of their power did passe these limits and commended for a longer time and at the last for the life of the Commendatarie giuing him power to vse the fruits besides the necessary charges This good inuention so degenerated was vsed in the corrupted times for a cloake of pluralitie obseruing the words of the law to giue but one benefice to one man contrary to the sence in regard that a Commendatarie for life is the same in reality with the titular Great exorbitances were committed in the number of the benefices commended so that after the Lutherane stirs began and all men demanded reformation Clement the seuenth in the yeere 1534. was not ashamed to commend vnto his Nephew Hippolitus Cardinall de' Medicis all the benefices of the world secular and regular dignities and parsonages simple and with cure being vacant for sixe moneths A large Commenda gauen to Hippolitus Cardinal de Medicis Clement the 7. to beginne from the first day of his possession with power to dispose of and conuert to his vse all the fruits This exorbitancie was the height of all which in former times the Court durst not vse though it gaue in Commenda a very great number vnto one Therefore the Vnion formerly vsed for a good end was inuented to palliate Of Vnion 〈◊〉 Benefices Pluralitie This was practized when a Church was destroyed or the reuenues vsurped that little which remained together with the Charge beeing transferred to the next and all made one benefice The industry of the Courtier found out that besides these respects benefices might bee vnited so that by collation thereof Pluralitie was wholly couered though in fauour of some Cardinall or great personage thirty or fortie in diuers places of Christendome were vnited But an inconuenience did arise because the number of benefices did decrease and the fauour done to one was done afterwards to many without merit or demand to the great dammage of the Court and Chancery And this was remedied with a subtile and wittie inuention to vnite as many benefices as pleased the Pope onely during the life of
beene all instituted by CHRIST or that they are more or lesse then seuen or that any of them is not truely and properly a Sacrament 2. And that they differ not from those of the old Law but in the ceremonies and rites 3. And that none of them is in no respect more worthy then another 4. That they are not necessary to saluation and that the grace of God may bee gained by faith alone without them or without any purpose to receiue them 5. That they are ordained onely to nourish faith 6. That they doe not conteine in them the grace signified or doe not giue it to him that doth not resist but are externall signes of iustice and Characters of a Christian profession to discerne the faithfull from Infidels 7. That grace is not alwayes giuen by the Sacraments nor vnto all for as much as belongeth to God though they bee lawfully receiued 8. That by Sacraments Grace is not giuen in vertue of the administration of them called Opus operatum but that it sufficeth onely to beleeue the promise 9. That in Baptisme Confirmation and Order no indeleble Character is imprinted in the soule for which cause they can bee receiued but once 10. That all Christians haue power to administer the Word and all the Sacraments 11. That in ministring the Sacraments the ministers intention at the least to doe what the Church doth is not necessarie 12. That the minister who is in mortall sinne giueth not the true Sacrament though he obserue all things necessary 13. That the vsuall rites approued by the Church may be despised or omitted or changed for others by euery Pastour Of Baptisme there were fourteene Anathematismes 1. Against him The Canons of Baptisme that saith the baptisme of Iohn had the same vertue with that of Christ 2. That true and naturall water is not necessarie to baptisme 3. That in the Church of Rome which is the Mother and Mistris of all the Churches there is not to bee found the true doctrine of baptisme 4. That Baptisme giuen by heretiques in the name of the Father Sonne and holy Ghost with intention to doe what the Church doeth is not true baptisme 5. That the baptisme is free that is not necessary to saluation 6. That the baptized cannot loose Grace though he sinne so that he leaue not to beleeue 7. That the baptized are bound onely to beleeue and not to obserue the Law of CHRIST 8. That they are not bound to obserue the Lawes of the Church 9. That by the memory of baptisme all vowes made afterwards are of no force but derogate from faith and baptismall profession 10. That sinnes committed after baptisme by faith and memory thereof are remitted or made veniall 11. That baptisme is to be renewed in him who hath denied the faith 12. That none should bee baptized but in the age of CHRIST or at the time of death 13 Against him who putteth not children baptized in the number of the faithfull or saith they must be rebaptized at the yeeres of discretion or that it is better to omit their baptisme vntill then 14. That children baptized when they come to age ought to be required to ratifie the promise made in their name and to bee left to their will if they refuse not compelling them to Christian life but by denying them other Sacraments Of Confirmation there were three Canons 1. Against him that saith it is an The Canons of Confirmation idle ceremony not a Sacrament properly or that it was formerly vsed that children might giue a publike account of their faith 2. That to giue vertue to the Chrisme is to wrong the holy Spirit 3. That euery simple Priest is the ordinary minister of Confirmation and not the Bishop onely After this the decree of reformation was read which in the Actes bare The decree of Reformation this title A Canon concerning residencie And it contained in substance 1. That no Bishop be created but of lawfull matrimonie of ripe yeeres learned and of good behauiour 2. That none may haue or keepe more Bishoprickes then one in Title Commenda or any other way and whosoeuer hath now more then one shall choose one and quit the rest within sixe moneths if they be of the Popes free collation or else within a yeere otherwise all shal be accounted void but the last 3. That other benefices especially with Cure be giuen to worthy persons able to take charge of soules otherwise the ordinary Patron is to be punished 4. That hereafter whosoeuer shal receiue many incompatible Benefices by way of Vnion for life perpetuall Commenda or otherwise or shall keepe those that he hath receiued against the Canons shall bee depriued of all 5. That the dispensations of those who haue many Benefices with Cure or incompatible shall bee shewed to the Ordinaries making prouision afterwards for the cure of soules and other obligations 6. That perpetuall Vnions made within forty yeeres shall be reviewed by the Ordinaries as delegates and those that are vniust shall be nullified and those that haue not beene in possession or shall be made hereafter shall be presumed to be surreptitious if they be not made for reasonable causes and with citation of all that be interested and nothing to the contrary of this shall be declared by the Apostolique Sea 7. That Benefices with cure vnited shall bee visited by the Ordinaries euery yeere and shall haue Vicars a signed perpetuall or temporall with such a portion of the fruits as to them shall seeme meete without respect of Appeales or Exemptions 8. That the Ordinaries shall euery yeere by the Apostolique authority visit the Churches exempted prouiding for the care of soules and other dueties without respect of Appeale Priuiledges or Customes prescribed 9. That Bishops shall be consecrated within the time set downe by the Law and all prolongations for more then sixe moneths shall bee voyd 10. That the Chapters of Churches in vacancie of the Bishopricke shall not grant Dimisories for Orders but to him that is obliged to take them because of a Benefice 11. That licences to bee promoted by any Bishop shall bee voyd if a lawfull cause be not expressed for which they may not bee promoted by their owne Bishop and in that case they shall bee promoted by a Bishop that resideth in his Diocesse 12. That Faculties not to receiue due Orders shall not serue for longer time then a yeere but in cases expressed in the law 13. That men presented to Benefices by any Ecclesiasticall person whatsoeuer shall not be instituted before examination made by the Ordinaries except those who are presented by Vniuersities Colledges and generall Studies 14. That in the causes of the exempted a certaine forme shall be obserued and where the question is of reward or concerning those who sue in forma pauperis the Exempted also who haue a Iudge deputed shall be conuented before the Ordinarie but those who haue no Iudge deputed shal bee conuented in all causes
reasonable and approoue it as hee also did That for his fatherly affection towards the Emperour and the King hee wished hee could giue a more acceptable answere but from a Pope Head of the Church nothing could be expected but what the well gouerning of the publike did compell him to resolue that hee knew the Emperours wisedome and his filiall loue and was confident he would receiue this for good which was thought necessary by so many Fathers and would command the Spanish Prelates in Trent to goe presently to Bolonia and labour to make Germanie receiue the conditions proposed by the Councell and send as soone as might bee the Duch Prelates and giue the Synode caution that the conditions proposed should bee obserued Mendoza vnderstanding the Popes resolution by his answere would instantly haue protested that the assembly of Who would haue protested if he had not been disswaded by the Car. of Trent Bolonia was not a lawfull Councell and that his Holinesse if he brought it not backe to Trent would bee cause of all the mischances that should happen to Christendom that he fayling the Emperor as Protector of the Church 1548 PAVL 3. CHARLES 5. EDVVARD 6. HENRY 2. would make prouision But the Cardinall of Trani Deane of the Colledge and some other Cardinals interposing hee was content to relate the answere to Caesar and expect order from him The Pope considering the action of Mendoza thought that this businesse might make some difference betweene him the Emperor in which case he thought it not fit to haue the Prelates of Germanie ill affected to him At the receiuing of their letter whereof mention was made before he was offended with the last particle that they would thinke of other course holding it to be a plaine threat and resolued to giue them no answere and continued three moneths in that opinion but now better aduised hee doubted that if they held themselues to bee contemned they would take some rash resolution to which the Emperor would giue way that hee might bee intangled in greater difficulties Therefore beeing resolued to preuent the danger by honouring The Pope writeth to the Prelates of Germanie in answere of their letter them with an answere he made it very modest and artificiall yet not without a conuenient sence of his owne honour The letter began with commendation of their pietie which appeared in their care to remedie the heresies and seditions and that himselfe was no lesse sollicitous in regard of his pastorall office so that hee hath not suffered nor doeth suffer any time to passe without thinking of some remedie and had from the beginning of his Popedome recourse vnto that which hath beene mentioned by them that is vnto the Councell And heere relating what happened in the conuocation of it and the impediments why it came not presently to execution he added that it being assembled many Decrees haue beene made as well to cōdemne a great number of the heresies as to reforme a great part of the Church that the Councell parted from that Citie without his knowledge but the Synode hauing power to doe it hee presupposeth the cause was lawfull vntill the contrary doeth appeare and that although some few haue dissented yet it cannot bee said that the Councell is diuided Hee added that it is not translated into a Citie farre remote and not safe and that the being of it subiect to the Church doth make it secure for Germanie which hath receiued Christian religion and many other benefits from it That hee cared not whether the Councell were celebrated there or elsewhere and would not hinder the Fathers to chuse another place so they were not forced But what did hold them from returning to Trent they might see by the letters of Bolonia whereof hee sent them a copie That hee hath deferred to answere their letters because the Cardinall of Trent comming vnto him in Caesars name and afterwards Don Diego di Mendoza hee was willing to answere the Emperour first That by the letters of the Fathers of Bolonia they will see what is fit to doe before the returne bee resolued on Therefore hee prayed them to come or send Proctors to Bolonia and to assist in the Councell His conclusion was that hee was not troubled with that point of their letters where they intimate that new courses shall bee taken beeing conscious to himselfe not to haue omitted any part of his duetie and to haue imbraced Germanie with all charitie That hee promised himselfe from them and Caesar that they would doe nothing without maturitie but if courses shall bee attempted against the authoritie of the Sea of Rome hee cannot hinder it CHRIST hauing foretold as much when he founded it yet hee feared not that their attempts would succeede because it was grounded vpon a most sure rocke That others had often-times endeuoured the like but their plots were euer ouerthrowen and that GOD gaue example in those what others who would tread in the same steps might hope for And if the miseries past will not mooue those that are present to desist yet hee is sure they will remayne constant in their ancient pietie and faith and in their Congregations will not giue place to counsels contrary to the dignitie of the Church The Emperour beeing aduised by his Ambassadour of the conditions The Emperour perceiueth y e Popes cunning and sendeth Ambassadors to Bolonia Vargas and Velasco proposed by those of Bolonia and the Popes resolute answere though hee saw plainely that his Holinesse couered himselfe with the name of the Councell and Fathers of Bolonia who did notoriously depend on him in all matters and receiue all motion from him to let the world know that he omitted no meanes to set the Councell on foote againe hee sent Francis Vargas and Martino Velasco to Bolonia These comming into the assembly the sixteenth of Ianuary where there were no more Fathers with the Legates the Cardinals of Monte and Santa Croce then in the last Session they presented the Emperors letters which were thus addressed Conuentui Patrum Boloniae Which beeing read and Vargas beginning to speake Monte interrupted him and said That though the holy Synod was not bound to heare him in regard the letters were not addressed to it because it was not a Conuent Vargas is twice interrupted in his speach but a Councell yet they refused not to giue him audience with Protestation that it should not preiudice them or giue aduantage to others and that it should remaine free to the Fathers to continue the Councell and to goe on and proceed against the obstinate and rebollious by inflicting the punishments of the Lawes Vargas required that an instrument should bee made of the Protestation before the Proposition was vnderstood then hee prayed the Fathers in the name of all Christendome to proceede with equitie because persisting in their opinion not wisely and maturely imbraced it must needes end with some great publike calamitie but yeelding to the
read the Protestation which he held written in his hand Hee began with the Emperors vigilancie and diligence to reunite Christendome diuided into diuers opinions of religion Hee shewed what requests he had made to Adrian Clement and Paul himselfe to perswade them to call the Councel vnto which the rebels of Germany refusing to submit hee had compelled them to obedience by force of armes wherein though the Pope to shew he would not bee wanting to the publique cause did contribute some small assistance of men yet it may be said that the warre is finished onely by the Emperours forces In which while hee was busied behold the good worke begun in Trent was interrupted by a pernicious attempt of transferring the Councel vpon pretences neither true nor probable to this purpose onely that publike quiet might be hindered notwithstanding the more godly and sound part of the Fathers did oppose and remaine in the place That the name of the Councel should bee giuen to those not to those who are retired to Bolonia honoured by his Holinesse with the name of his adherâ—nts whose will hee preferre 〈◊〉 before the prayers of the Emperour and Ferdinand and Princes of the Empire not regarding the good of Germany nor the conuersion of those 〈…〉 to reduce whoâ—â— seeing they are content to submit to the Councell of Trent 〈…〉 remayneth nothing but to reduce it to that Citie For which being requested in the foresaid names by him the Ambassador he hath giuen an answerefull of câ—â—nning but voyde of reason Wherefore seeing that the Euangelicall requisitions made by him the Emperours Ambassadour to his Holinesse the 14. and 27. of December and the 16. of Ianuarie by other Proctors of his Maiestie in Bolonia haue beene neglected in both places hee did then protest that the departure from Trent and Translation of the Councel to Bolonia were voyde and vnlawfull will bring contention into the Church and put the Catholique faith and religion in danger and doe for the present giue â—eandall to the Church and deforme the state thereof That all the ruines scandals and dissentions which will arise ought to be imputed to his Holinesse who though hee is bound to prouide against them euen with the losse of his blood yet doeth fauour and cherish the authours of them That the Emperour in defect and fault of his Holinesse will imploy all his forces to make prouision herein according to the forme set downe by the holy Fathers and obserued by consent of the whole world Then turning to the Cardinals hee said that the Pope refusing to take care for the peach of religion vniting of Germany and reformation of manners if they also will be negligent he made the same protestation vnto them and leauing the writing which he had in his hand he departed The Pope considering the Protestation of Mendoza and aduising of the businesse with the Cardinals saw he was in a strait and that to be taken for The Pope 〈◊〉 â—â—te to make himselfe Neutrall and Iudge in the cause a party and to haue the contention turned against him was much against his reputation neither was there any remedy but by finding a way to make himselfe Neutrall and Iudge betweene them who approoue and who oppugne the Translation To doe this it was necessary to decline the Protestation that it might seeme not to bee made against him but before him against those of Bolonia in which not beeing able to dissemble sufficiently hee resolued to lay to the Ambassadours charge the transgressing of his Masters Manda 〈…〉 thinking that the Emperour seeing his dexterity in blaming his Minister that hee might not breake with his Maiestie would imitate him and proceede as if hee had protested against those of Bolonia acknowledging the Pope for Iudge Therefore on Wednesday the first of February calling Mendoza into the Consistory hee made a very long answere and sayd in substance That to protest was a thing of bad example vsed by those who haue shaken off obedience or are not constant in it That himselfe and the Colledge of Cardinals are sorry for that vnexpected action in regard of the fatherly loue hee hath alwayes borne the Emperour and because it was done when it was least looked for hauing made warre and gained The answere of his Holinesse to the Protestation the victory against his owne and the Churches enemies and beene assisted by the Popes men maintayned with his immense charge which succours were great and came in fit time and deserued not such a reward after victory that is that the end of the warre should bee the beginning of protesting against him But he did â—itigate his griefe because the Ambassadour had exceeded the bounds of the Emperours Commission in which hee haâ—â— commanded his Proctors at Bolonia to protest to the Legates and to him to protest against the Councel of Bolonia in presence of the Pope and Cardinals but not against the Pope That the Emperour had done the office of a modest Prince knowing the Pope to bee the onely lawfull Iudge in the cause of Translation which if he should refuse to determine then the Protestation against him should take place and therefore that it was more fit that if the Fathers remaining in Trent had cause of complaint against those of Bolonia they should make the processe before him But the Ambassadour had peruerted the order leauing the petition which ought to bee made and requiring an vndue proiudiâ—e against the Councell so that the act of the Proâ—estation falling of it selfe there was no need of an answere Yet to cleere all mens minds hee would make one And first for that hee taxeth him as negligent and commendâ—th the Emperour as industrious he said hee would not detract from the good meaning and actions of his Maiostie but yet that hee did precede him as in age so in diligence Hee said hee had euer desired the Councell and shewed it by effects And here hee discoursed of all his actions done to this end and how others did crosse him and sometimes the Emperour himselfe with diuers wars Hee added that to iudge whether the causes of the Translation bee lawfull or no was reserued to himselfe That to praise those of Trent was to praise those who were separated from the Church That he refused not nor euer did that they should returne to Trent so that it might bee done lawfully and without offence of other Nations That to thinke onely Trent fit to celebrate the Councel was to wrong the holy Ghost which is worshipped and present in all places Neither ought regard to be had that Germany hath need of a medicine foâ— by that reason there should be a generall Councel held in England and also where That a commodious place is not sought for those for whom the lawes are make but for those who make them which are the Bishops That often times Councels haue beene made out of the Prouinces where the heresies haue raigned That hee knoweth why he was
displeased with the answere giuen him that is that the Decrees made and to be made are receiued and that the manner vsed euer since the Apostles time is obserued That he will auoid all negligence in prouiding for the Church and if Caesar will be diligent let him keepe himselfe within the limits prescribed to him by the lawes and Fathers The functions of them both being distinct will be profitable to the Church And concerning the Translation whether it were lawfull or no he called the cause to him and deputed 4. Cardinals 〈◊〉 Burgâ—is Poole and Crescentius to heare it commanding euery one that vntill it was ended they should attempt no nouitie giuing the terme of a mo 〈…〉 to the Fathers of Bolonia and Trent to produce their reasons And he 〈…〉 ed this decree to be Written by the Secretary of the Consistory in the accustomed iudiciall forme of the Court inhibiting the Prelats of Bolonia and Trent to innouate any thing while the cause depended The Imperialists did laugh extreamely at the Popes distinction of protesting against the Pope and before him But Diego made a new Protestation saying hee had a speciall mandate from the Emperour to protest as he had done The Popes inhibition beeing receiued in Bolonia and no more assemblies of Bishops or Congregations of Diuines being made all departed by little and little except the Popes stipendaries who could not doe it with their honour Those of Trent mooued not according to the Emperours wil that Don Diegâ— makâ—th a new protâ—station they might keepe there some signe of the Councell and hold the Catholikes of Germany in hope and the Protestants in their dutie and that their promise to obey the Councel of Trent might not be voyd there being none at al. The Pope caused his answere giuen to Mendoza to come to the knowledge of the Fathers of Trent and expected fifteene dayes that some ouerture would be made by him of them that he should be Iudge as hee had desseigned But seeing nothing succeeded he wrote a Briefe to the Cardinall Pacceco The Pope wriâ—eth to the Fathers in Trent by way of câ—â—ation and to the Arch bishops and Bishops of Trent in manner of a citation in which hauing deliuered the causes which mooued him to intimate the Councell and the impediments and delayes which happened in calling it and the ioy he had to see it begun which was increased by the happie proceeding hoping that in a short time prouision would bee made against the euils of the Church hee added that he receiued as much sorrow from the contrary encounters so that vnderstanding the departure of his Legates and maior part of the Bishops from Trent some remayning still there hee was grieued for that it might hinder the progresse of the Councell and giue fcandall to the Church This being as well knowen to them as to him hee marueiled why if the Translation of the Councell seemed iust vnto them they went not in company with the others if vniust why they made not their complaint to him That it was a cleere case whereof they could not bee ignorant that they were bound to doe the one or the other either of which if it had beene embraced would haue taken away all occasion of scandal That he could not choose but write to theÌ„ with griefe that they were defectuous in the one or the other and that hee was sooner aduised by the Emperour of their complaints then by any of them so much as by letter or messenger and that for this negligence he had more cause to complaine of the Cardinall who was more obliged by reason of his Cardinalitie But because that which they should haue done was preuented by Caesar who hath complained by his Ambassadour that the Translation is void and vnlawfull he doth readily offer vnto them that which should not haue beene denied if they had made the case kowen that is to heare their complaints and take knowledge of the cause And though he ought to presuppose that the Translation is lawfull yet to doe the part of a iust iudge hee willingly offereth to heare them and their reasons which they shall bring to the contrary that herein hee would hold and esteeme of the Spanish Nation and of their persons not suffering the great presumtions to preuaile which ought to bee had against them Therefore hauing by aduise of the Cardinals called the cause of the Translation of the Councell vnto him and giuen commission to some of them to relate it in Consistory all that pretend interest being cited and the Prelates of Bolonia and Trent inhibited to attempt any thing while the cause dependeth as was contained in the writing whereof he sent them a copy desiring to conclude the cause as soone as may be he commandeth them that pretending the Translation to be of no force they send three at the least well instructed to assist in iudgement and to alleadge their pretensions and to render their presence as soone as may bee concluding that the presentation of the Briefe to the Cardinall or to two or three of them affixed at the Church doore of Trent shall bind them all as if it had beene personally Who answere thus intimated to euery one The Pope sent also to those of Bolonia to intimate the same Decree who sent immediatly to Rome But the Cardinall Pacceco and the other Spaniards in Trent who were in number thirteene hauing first sent to know the Emperours mindâ— answered the Popes letter the three and twentieth of March thus in substance That they trusted in his benignitie and wisedome which will easily know that in contracting the Translation in being silent in remayning in that Citie they thought of nothing lesse then of offending his Holinesse yea that the principall cause why they dissented was because a matter of so great weight was handled without his knowledge wherein also they desired that so small account should not be made of the Emperour That it seemed cleere to them that the Translation would not bee well expounded nor easily approoued by his Holinesse whom they prayed not to beleeue that the Emperour had preuented their complaint exacted by his Beatitude because they had complained first to him but that hee did it of his owne motion who thought the protection of the Church belonged to him that they should neuer haue thought that his Holinesse would haue desired to haue beene assisted by them to whom they beleeued an absolute account was giuen by his Legates in regard what they spake was in publike and written by Notaries that it seemed enough for them to deliuer their opinion and then to bee silent Therefore they did not beleeue their presence was necessarie in ought else That if there bee any defect yet their plaine meaning is cleare That they thought it enough to dissent from the Translation and for modestie and humilitie not to trouble his Holinesse whom they supposed would not bee wanting to performe what hee thought fit for
the infinite length in the dispatches the impediments in the diligent examination the difficulty to informe so many the seditions made by the factious it is to bee beleeued that they haue beene intermitted because they did notsucceed well and that the Courts and Officers haue beene brought in to remedy those disorders It cannot be denied that these haue some that deserue to be prouided against which is fit to doe without restoring that which was abolished because it was intollerable In Appeales the custome was to passe by the intermediate Superiours and not at the first to leap to the highest which was taken away because the Gouernours of Prouinces and Countries were become Tyrants ouer the Church and for a remedie all businesses were carried to Rome This hath its inconueniencies the great distance of place and charge but they are more tollerable then oppression He that would reduce the first custome should find that in stead of redressing one euill hee should cause many and euery one greater But aboue all it must be considered that the same publike thing must not alwayes bee ordered in one manner but as time hath mutations so it is fit to change the gouernment The ancient manner of gouerning will not be profitable except the ancient state of the Church doe returne Hee that seeing how children are gouerned and how the libertie of eating and drinking any thing at any time is cause of health and strength should thinke an old man might doe so would find himselfe much deceiued The Churches were little compassed with Pagans vnited amongst themselues as beeing neere the enemy now they are great without any opposite to keepe them in their duetie whereupon the common things are neglected and it is necessarie they should be cared for by one If the causes did continue in euery Prouince within a few yeeres there would bee such diuersitie that one would bee contrary to another and they would not seeme to be of the same faith and religion The Popes of Rome tooke not vpon them in ancient times many parts of gouernment when they saw it was good but reserued it to themselues when it was abused by others Many succeeding Popes were of holy life and good intension who would haue restored it but that they saw that in a corrupt matter it could not be well vsed His conclusion was that to preserue the vnity of the Church it was necessary to leaue things as they are Neither did this please the Italian Prelats who would haue the Popes authoritie preserued yet withall some thing restored to themselues especially being to reside therefore they came to moderate the businesse To restore Synodall iudicatures was reiected by almost all because it did diminish the Episcopall and was too popular To appeale by degrees though it was maintained by many yet it was excluded by pluralitie of voyces To appeale from the definitiues alone was accommodated with a limitation that it should be onely in criminall causes others beeing left in the same state though perhaps they had more neede to be reformed For proceeding against the persons of the Bishops no man desiring to facilitate the iudicature against himselfe the restoring of it to Parochiall Synods vnto which it did formerly belong was not spoken of but they desired to prouide that it remaining in the Popes hands it should passe with greater dignitie of that order moderating the commissions which came from Rome by which they were forced to appeare and submit themselues to persons of an inferior ranke And this was so earnestly desired by all that it was necessary for the Legat to yeeld vnto it though he was not pleased with any exaltation of the Bishops because all was taken from the Pope which was giuen to them The Dutch Prelates did propose that the lawes of the Degradations might be moderated as being intolerable and giuing much occasion of complaint in Germany For it being a pure ceremonie which hindereth Iustice and The Dutch Prelates complaine of the lawes of Degradation they hauing desired a moderation euer since the yeere 1522. in the one and thirtieth of the hundred grieuances to see that the abuse is continued giueth matter of scandall to some and of detraction to others The ancient vse of the Church was that if any Ecclesiasticall person would returne to the secular state to the end it might not appeare that those who were deputed to the A discourse about Degradation ministerie of the Church should serue the world the Bishops did vse to take from him the Ecclesiasticall degree as in warre to hold themselues in more reputation it was not graunted to a Souldier to returne to ciuill functions and be subiect to the ciuill Iudge if he were not first bereaued of his militarie degree which therefore was called Degradation taking from him his girdle and armes as with those he was created a Souldier Therefore when any Cleargie man either willingly or by the lawes was to returne to secular functions or for some faults was made subiect to that Court the Bishops did take from him the degree with the same ceremonies with the which he was inuested spoilng him of the habits and taking out of his hand the instruments by the assignation of which he was deputed to the ministerie Being apparelled iust as if hee were to minister in his charge hee was to be stripped first of that which was last in the ordination and with contrary words to those that were vsed in the promotion And this was very vsuall in those first times after Constantine for three hundred yeeres But about the yeere sixe hundred a custome was brought in not to permit Cleargie-men of holy Order to returne to the world and to others it was granted to doe it at their pleasure whereupon by little and little the Degradation of the lesser was wholy disused and that of the greater was restrained onely to this case when they were to be made subiect to the secular Court And Iustinian regulating the iudicature of the Cleargie after he had ordained that in Ecclesiasticall delicts they should be chastized by the Bishops and in secular delicts which hee called Ciuill by the publique Iudge added that the punishment should not bee executed before the partie guiltie were despoyled of 〈◊〉 Priesthood by the Bishop And after that criminall iudicature ouer the Clergie was granted to the Bishops the Degradation remained onely when the punishment was death which in regard of the dignity of their order the Ecclesiastiques would not haue inflicted vpon a Clergie man But in cases of exorbitant wickednesse it seemed that it could not be denied without scandall therefore they found a way to doe that indirectly which directly they could not saying it was iust that the offences of the Clergie should bee punished with deserued death but the Degradation was first necessary which they made so difficult by circumstances of solemnitie that very seldome it could bee done And this procured a greater reuerence of the Clericall
held wherein the dilation made vntill the comming of the Protestant Diuines should be published and Fathers elected who together with the Nuncio of Sponto should make the Decree the Protestation and Safe Conduct The Emperours Ambassadours desired to haue the draught of the Safe Conduct before it was published to shew it the Protestants that if it did not giue them satisfaction it might be so amended that they might not haue occasion to refuse it as they did the other The dayes following were spent in the things aforesaid which beeing An exhortation of the Emperours Ambassadour Pictauius to the Protestants finished the Emperours Ambassadours called the Protestants to them and the Ambassadour Pictauius hauing made an eloquent encomiastique oration of the goodnesse and charitie of the Fathers and exhorted them to giue some little part of satisfaction to the Councell as they receiued much from it told them that it was concluded to receiue their Mandats and persons and to heare their propositions and to deferre the conclusion of the points of doctrine though already discussed and digested to expect the Diuines and heare them first That they should haue a very ample Safe Conduct as they desired whereof the draught was made And hee was copious in shewing that these were memorable fauours and graces saying it was necessary to yeeld something to the time and not to desire all at once that when they shall bee entred into the businesse occasion will make them obtaine many things which before seemed hard that the Fathers doe desire the comming of the Diuines that themselues the Emperours Ambassadours haue matters to propose of great moment and doe stand onely expecting that the Protestants should beginne that afterwards they may come foorth themselues also For this cause he prayed them to proceed slowly in their demand that the Pope should submit himselfe to the Councell For the Fathers doe know that there is some thing to bee amended in the Papall greatnesse but withall that they must goe on cunningly that themselues haue dayly experience what dexterity and Art must bee vsed in treating with the Popes Ministers Likewise the reexamination of the things already concluded was not to be proposed in the very beginning because it would bee too great an infamy and dishonour to the Councell Therefore let their Diuine come who should haue a conuenient audience in all things and when they shall see themselues wronged it shall euer be free for them to depart The Protestants retyring themselues and considering the draught of the safe Conduct were not content because it was not like to that of Basill in which foure things more were granted to the Bohemians 1. That they should haue a decisiue voyce 2. That the holy Scripture the practise of ancient Church the Councels and Interpreters conformable to the Scripture should bee Iudges 3. That they might exercise their religion in their houses 4. That nothing should be done in contempt and disdaine of their doctrine Of Who are not content with the forme of the Safe Conduct these foure the second was different from that which was graunted in this draught and the three others were totally left out They suspected also because the Councell did not promise them security in the name of the Pope and Colledge of Cardinals as did that of Basil Yet they resolued not to make mention of this but to demand the inserting of the other 4. clauses and told the Emperours Ambassadours plainly that they could not receiue it in this forme because they had this expresse commission in their instructions Toledo shewed some disdaine that they should not content themselues with that which he and his Colleagues had obtained with so much paines that the chiefe importance was in the security of comming and departing and that the residue appertained to the maner of their negotiation which might more easily be concluded by the presence of the Diuines that it was too much obstinacie to yeeld in nothing and to desire to giue lawes alone to the whole For which cause Toledo the Emperors Ambassadour is offended Church But it not being impossible to remoue them with these reasons from their resolution they said in the end that they would referre it to the Fathers to whom they restored the draught of the safe Conduct with the additions which were required The Legate and presidents vnderstanding the request and resolution of the Protestants shewed the Emperours Ambassadours how vniust and vnmeet their demands were For in the forme or that of Basil they neuer found that it was granted to haue a decisiue voyce in the Councell but that the Scripture practise of the Church Councels and Doctours who ground themselues on it should bee Iudges is sayd because the practise of the Church is called by the name of Apostolicall Tradition and when it is said the holy Fathers it is vnderstood that they ground themselues on the Scripture because they haue no other gounds The third to exercise their Religion in their owne houses is vnderstood with condition that it bee not knowen and done without scandall The prohibition that nothing shall bee done in contempt of them is expresse when it is promised that by no meanes they shall bee offended Therefore that it did appeare that they complayned without cause onely to cauill and in regard there is no hope to content them there doeth remaine nothing but to giue them the Safe Conduct as it is made and to leaue them to their liberty to make vse of it or not The Earle of Mountfort replied that nothing could bee more seruiceable to the publique cause then to take from them all pretences and cauils and to make them vnexcusable to the world therefore in regard there was no reall difference betweene the Safe Conduct of Basil and this to stoppe their mouthes that might bee copied out Verbatim changing onely the names of the persons places and times The Presidents mooued with that subtile and strict answere looked one vpon another and the Legat taking the matter vpon him answered that it should be referred to the Fathers in the Congregation and resolued according to their determination The Presidents did recommend the cause of GOD and the Church euery one to his familiar friends To the Italians and Spaniards they said that it was great iniury to bee compelled to follow a company of Schismatiques who haue spoken vnaduisedly and contrary to Christian doctrine and bound themselues to follow the Scripture onely But vnto all in generall they sayd it would be a great indignitie if the Councell should so speake as that an inextricable dispute should presently arise For in setting downe what Doctors doe ground themselues vpon the Scripture they should neuer agree that it was honourable for the Councell to speake plainely and that the expression made was iust the declaration of the Councel of Basil And such perswasions they vsed as that almost all were resolued not to change the draught hoping that though the Protestants
to shew hee was not so much obliged to the Papacie would not receiue Ecclesiasticall Orders these causes being ceased went out of the number of the Deacon Cardinals and was ordained Priest and foure moneths after the Arch-bishop of Canterbury being burnt hauing beene first degraded with many ceremonies he was put into his place The people of Austria in regard of the Recesse made in the Diet and of Ferdinands declaration in fauour of the Cities and Nobles subiect to Ecclesiasticall Princes entred into hope that themselues also might retaine libertie The people of Austria disire liberty of 〈…〉 ligion of religion Therefore hauing called a Diet of his Subiects to haue a contribution against the Turkes who made warre against him they demaunded permission and freedome to liue in purity of religion and to inioy the benefit which was granted vnto the Confessionists telling the King that the scourges of the Turkes are Gods visitations to inuite them to amendment of life that Armes are in vaine taken against the enemie if the wrath of God be not first appeased who will be honoured according to his owne prescript and not according to the fansies of men They beseeched him that they might not be in worse estate then other Germans and that Ministers of the Church might teach and distribute the Sacraments according to the Euangelicall and Apostolicall doctrine and that the Schoole-masters should not bee banished vntill their cause were heard according to iustice offering vpon these conditions to aduenture their liues and goods to giue him contentment Ferdinand answered that hee could not grant their demand not for want To whom Ferdinand answereth thus of will to gratifie them but because hee was bound to obey the Church and that himselfe and Caesar had euer detested the discords in religion for remedy whereof they had institured many Colloquies and finally procured the Councell of Trent which if it had not a happy successe it was not to bee imputed vnto them in regard it is knowen with what counsels and artifices it hath been hindered by others that afterwards an Edict was made in fauour of the Augustan Confession in which themselues were partakers because it was said therein that euery Prince not Ecclesiasticall might choose which of the two religions he would and the people follow the religion of the Prince with which if any bee not content hee hath liberty to sell his goods and to goe whither hee will that therefore their duety was to continue in the old Catholique Religion which himselfe professeth but to yeeld to their desires as much as he could hee was content to suspend that part of the Edict which concerneth the Communion of the Cup yet with condition that they should change nothing in the rites and ceremonies of the Church vntill the Decree of the future diet And they desiring nothing else were content to contribute readily against the Enemie The Bauarians also desired of their Duke libertie of religion demaunding a free preaching of the Gospel mariage of Priests the Communion Sub vtraque 1556 PAVL 4. CHARLES 5. MARY HENRY 2. The Bauarians also desire liberty of religion Which their Duke doeth grant vnto them in some few points and to eate flesh euery day protesting that otherwise they would not pay the heauie Subsidies and contributions against the Turkes The Duke seeing that Ferdinand his wiues father had graunted his people the Communion of the Cuppe to obtaine contributions of them did likewise grant them that Communion and leaue to eate flesh if there were necessity on fasting dayes vntill the causes of Religion were composed by publique authority the Edicts made by him in matter of Religion stil remaining in force protesting in many and copious termes that hee would not depart from the Church and religion of his ancestors nor change ought in the ceremonies without consent of the Pope and the Emperour promising to procure that his Metropolitan and Bishops should approoue this grant and not molest any for these things The whole Palatinate did imbrace The whole Palatinate doth imbrace the Augustan Confession the Augustan Confession because the Elector beeing dead his Nephew succeeded who had declared himselfe to be of that Confession many yeeres before for which he had suffered many persecutions And now being made Prince hee presently forbade the Masses and Roman ceremonies throughout all his Principality But the Pope hauing layd the foundations before rehearsed applying himselfe to spirituall matters thought it necessary to gaine credit with the world which could not bee done if it did not appeare by deedes not by words onely that the Court of Rome was reformed Therefore beeing wholly bent to this in the end of Ianuary 1556. he erected a Congregation 1556. The Pope erecteth a congregation to discusse all doubts concerning Simonie in which were foure and twenty Cardinals and fiue and fourty Prelates and other persons the most learned of the Court to the number of 150. and diuide them into three rankes in each of which were eight Cardinals fifteene Prelates and others to the number of fifty To these hee committed the discussion of all the doubts in matter of Simonie which hee printed and sent copies of them to all Princes and said hee had published them that they might come to the knowledge of the Vniuersities of generall Studies and of euery learned man that all might haue occasion to make knowen their opinions which he would not openly desire because it was not honourable for that Sea which is mistris of all to goe about and beg them Hee sayd that for himselfe he had no neede of the instruction of any because he knew what CHRIST did command but that he had erected the Congregation that in a matter wherein all are interested it might not bee sayd that hee had proceeded of his owne head Hee added that hauing purged himselfe and his Court it could not bee sayd to him Physician cure thy selfe and that he would make Princes know that there is greater Simonie in their Courts which hee would take away beeing superiour aswell to Princes as Prelates In the first Congregation of the first ranke held the 26. of March before In the first meeting of which 3. opinions are broached Cardinall Bellai Deane of the Colledge twelue persons did speake and there were three opinions One of the Bishop of Feltre who defended that for the vse of the Spiritual power it is not inconuenient to take money when it is not for a price but for other respects another of the Bishop of Sessa that this was by no meanes lawfull and vpon no condition and that it was absolutely detestable Simonie as well to giue as to receiue nor could bee excused with any pretence the third of the Bishop of Sinigaglia in the middle betweene these two that it might bee lawfull but in some certaine time onely and with certaine conditions The voyces of that ranke being all giuen and brought to the Pope after Easter holy
this respect another accident was as grieuous as the former But more with the capitulations of the peace of Cambray that is the peace made at Cambray the third of Aprill betweene the Kings of France and Spaine which was well confirmed by the marriages of the daughter of Henry to the King of Spaine and of his sister to the Duke of Sauoy In which peace amongst other capitulations it was agreed that both the Kings should make a faithfull promise to labour ioyntly that the Councell should bee celebrated the Church reformed and the differences of religion composed The Pope considered how goodly a shew the title of reformation and the name of a Councell did make that England was lost and all Germany also partly by the Protestants and partly by his difference with Ferdinand that these two vnited Kings were much offended by him the Spaniards by deedes and words the French by words at the least there remayning none to whom he might haue refuge that the Cardinals were wearie of his gouernement and his people not well affected in regard of the incommodities of the warre and the taxes layd vpon them These cogitations did so afflict the old Pope that hee was vnfit to rule Hee could not holde the Consistories so often as hee was woont and when hee did holde So that hee became vnfit to rule them hee spent the most part of the time in speaking of the Inquisition and exhorting the Cardinals to fauour it as beeing the onely way to extinguish heresies But the two Kings did not agree to procure the Councell for any ill will or interests which either of them had against the Pope or Papacie but to prouide against the new doctrines which did exceedingly increase being willingly heard and receiued by all men of conscience and which was of more The progresse of the reformed religion and y e meanes vsed to suppresse it importance the male-contented and those who were desirous of innouations put themselues on that side and did dayly vnder pretence of religion make some enterprises as well in the Low Countries as in France in regard those people did loue their libertie and had commerce with Germanie as bordering vpon it In the beginning of the troubles some seedes were sowed which that they might not take roote the Emperour Charles the fifth in the Low Countries and the French King in his Kingdome made many Edicts and commanded diuers executions whereof wee haue spoken in their due places But after that the number of the Protestants did increase in Germanie and the Euangeliques did multiply amongst the Suisses and the separation was made in England by reason of the often warres betweene the Emperour and French King either partie was forced to call Auxiliaries out of these three Nations who publikely professing and preaching the Reformed religion in their quarters by their example and by other meanes diuers of the people became of their opinion It is certaine that this compelled Charles the Emperour to attempt the bringing in of the Spanish Inquisition seeing that other remedies did not preuaile though hee was partly forced to desist for the causes before related And Henry the French King gaue the Bishops authoritie to punish heretiques a thing neuer vsed before in that Kingdome And although in the Low Countries from the first Edict of Charles vntill this time of the peace there were hanged beheaded buried aliue and burned to the number of fifty thousand and very many put to death in France In the Low Countries 50000 were executed for religion in a short time and very many in France yet both places were then in worse case then euer This made the Kings to thinke ioyntly of finding a remedie by the great perswasion of the Cardinall of Loraine for the French and of Granuel Bishop of Arras for the Spaniards who being in Cambray from October vntill Aprill with other Deputies of the two Kings to treate a peace did conferre particularly amongst themselues how that doctrine might be rooted out and were afterwards the chiefe instruments of whatsoeuer did happen in both States The cause they Whereof the Cardinall of Loraine and Granuel Bishop of Arras were causes alledged to be the zeale of religion and the seruice of their Princes but it was vniuersally beleeued that it was rather ambition and a deseigne to enrich themselues by the spoyles of those who were to be condemned The peace beeing made the King of Spaine to begin to giue some order not being able to bring in the Inquisition openly thought to doe it obliquely The King of Spaine erecteth Bishoprickes in the Low Countries that hee might more easily bring in the Inquisition by the Bishops But there beeing but two Bishopricks in the Low Countries Cambray and Vtrect and the residue of the Clergie subiect to the Bishops of Germanie and France and those two Bishoprickes also subiect to forraigne Arch-bishops to whom appeales could not be denied so that he could not worke his will by meanes of them hee thought fit to free all that Clergie from the subiection of Bishops who were not his subiects and to institute three Arch-bishoprickes in those Countries Meclin Cambray and Vtrect and to erect into Bishoprickes Anwerp Balduck Gant Bridges Ipre S. Omar Namur Harlem Middleburgh Lewarden Groninghe Ruremond and Dauenter annexing vnto them for reuenewes some rich Abbies Hee caused the Pope to approoue all this by his Bull dated the ninth of May the same yeere The pretence for doing of this was that formerly those Countries beeing not much inhabited did not neede a greater number of Bishops but now the multitude of people and dignitie of the Cities did require they should bee honoured with Ecclesiasticall titles Yet the Nobilitie and Comminalty did imagine it was an art to bring in the Inquisition in which opinion they were confirmed when they saw the Popes Bull. For according to the vse of Rome to enlarge their power or profit in euery bargaine he alledged for a cause of that new institution that that Countrey was compassed and as it were besieged by Schismatiques who did not obey him the Head of the Church so that the true faith was in great danger by the fraudes and insidiations of the Heretiques if new and good Gardians were not placed ouer them This occurrence made the Nobilitie to adhere together and to thinke how to make resistance before there was meanes to compell them by force of armes Which maketh the Nobility to combine and refuse to pay tribute They resolued therefore not to pay tribute vntill the Spanish Souldiers were remooued out of the Countrey and began to incline more to the new opinion and to fauour it which caused the other troubles which shall bee spoken of But the French King desirous to make prouision that the Lutheran sect The French King entreth into the Mercuriall should not more encrease in the Kingdome vnderstanding that some of the Counsellors of the Parliament were infected with
could not without danger and assistance of money thinke of Councels and some sayd that there beeing a diuision of the Protestants it was good to let them alone and not to name them alleadging that it was dangerous to mooue in a body ill humours which were at quiet To giue a Safe Conduct to English men which neither they nor any of them doe require would bee a great indignitie They were content it should bee giuen to the Scots because the Queene would demand it but so as that the demaund should first bee made For France there was a doubt made whether the Kings Counsell would take it well or not because it would bee thought to bee a declaration that the King had rebels Of Germanie none could doubt because it had beene formerly graunted to them and if it were graunted to that Nation alone it would seeme that the others were abandoned Many thought fitte to grant it absolutely to all Nations but the Spaniards did oppose and were fauoured by the Legates and others who knew the Popes minde to the great indignation of those who thought that an inference might bee made that the Councell was not aboue the Inquisition of Spaine In the ende all difficulties were resolued and the Decree framed with three parts In the first a Safe Conduct was giuen to the Germans iust word by word as it was made in the yeere 1552. In the second it was sayd that the Synod doeth giue Safe Conduct in the same forme and words as it was giuen to the Dutchmen to euery one who hath not communion of faith with her of euery Nation Prouince Citie and place where any thing is preached taught or beleeued contrary to that which is beleeued in the Church of Rome In the third it was sayd that although all nations The Decree of the Safe Conduct doe not seeme to be comprehended in that extention which hath been done for certaine respects yet those who repent and returne to the bosome of the Church are not excluded of what nation soeuer they be which the Synod desireth should be published to all But because it must be maturely consulted on in what forme the Safe Conduct must bee giuen them they haue thought fit to deferre that point vntill another time thinking it sufficient for the present to prouide for the securitie of those who haue publiquely abandoned the doctrine of the Church The Decree was presently printed as was fit it being made onely to bee published Yet the Synode did not keepe promise to consult of the forme of the Safe Conduct to be giuen to those of the third kinde and in printing of the body of the Councell this third part was left out leauing it to the speculation of the world why they did promise to prouide for those also and publish it in print with a desire to haue all men know it and afterwards not to do it and labour to conceale that which then they did desire to manifest The Emperours Ambassadours sollicited the Legates to make the reformation and to write to the Protestants exhorting them to come to the Councell as was done to the Bohemians in the time of the Councell of Basil The Legats answered that for these fourty yeeres all both Prince and people haue desired reformation yet neuer any part thereof was handled but themselues did crosse and hinder it so that they haue been constrayned to abandon the worke that now they will endeauour to make a generall reformation of all Christendome but for one particularly for the Clergie of Germanie which doth most neede it and which the Emperour doeth principally expect they saw not how they could make it seeing that the Dutch Prelats were not come to the Councell and for writing to the Protestants in regard they haue answered the Popes Nuncij with such exorbitant vnseemelinesse they could not but expect that they would make a worse answere to the Letters of the Synod The eleuenth of March the Legates proposed twelue Articles in the generall Twelue Articles to be discussed Congregation to bee studied and discussed in the next Congregations 1. What prouision might bee made that Bishops and other Curates may reside in their Churches without beeing absent but for causes iust honest necessary and profitable for the Catholique Church 2. Whether it bee expedient that none be ordained but vnto a title of some Benefice in regard many deceits are discouered which arise from ordination to a title of the Patrimony 3. That nothing be receiued for Ordination either by the Ordainers or their Ministers or Notaries 4. Whether it ought to bee granted to the Prelates that in the Churches where there are no dayly distributions or so small as that they are not esteemed they may conuert one of the Prebends to that vse 5. Whether great Parishes which haue need of many Priests ought to haue many titles also 6. Whether small Benefices with Cure which haue not a competent reuenue for the Priest ought to be reformed making one of many 7. What prouision is to be made concerning Curates ignorant and of a bad life whether it be fit to giue them coadiutors or able Vicars assigning them part of the reuenues of the Benefice 8. Whether power ought to bee giuen to the Ordinarie to incorporate into the mother Churches ruinated Chappels which for pouertie cannot be rebuilt 9. Whether it ought to be granted to the Ordinary that hee may visite Benefices held in Commenda though they be regular 10. Whether secret marriages which shall bee contracted hereafter ought to be made voyd 11. What conditions ought to bee assigned that a marriage may not bee esteemed secret but contracted in the face of the Church 12. What prouision ought to be made concerning the great abuses caused by the Pardoners After these the point following was giuen to the Diuines to bee studied One Article more concerning clandestine mariages and discussed in a Congregation appointed for that onely Whether as Euaristus and the Lateran Councell haue declared that clandestine or secret marriages are reputed not good both before the Iudge and in estimation of the Church so the Councell may declare that they are absolutely voyd and that secrecie ought to bee put amongst the impediments which doe make a Nullitie in the marriage In the meane space it beeing The Protestants of Germany treate a leaâ—ue and raise Souldiers discouered that the Protestants of Germanie did treate a league and make some leuies of Souldiers the Emperour wrote to Trent and to the Pope also that the Councell might surcease vntill it did appeare whither the motion did tend For this cause and because of holy dayes the residue of this moneth was spent in ceremonies onely The sixteenth day Franciscus Ferdinandus d'Aualos Marquis of Pescara The Spanish Ambassadour is receiued an oration is made in his name Ambassadour of the Catholique King was receiued in a generall Congregation and his Mandate being read an Oration was made on his name
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
so that open buying and selling was easily brought in which in the orientall Church could neuer be corrected though many Canons and censures were made against it Yet it was much diminished because God tooke from them by the rod of the Saracens a great part of their goods And in the West though it was much reprehended by good men yet it continued in some places more in some lesse vntill about the yeere 1000. the ordination was diuided from the collation of the Benefice for which cause that did beginne to passe for nothing and Simony did still continue in this and that more openly then before And this abuse did alwayes increase though vnder diuers names of Annates small seruices writing seale and other pretences which the Church still vseth with small hope that they can euer be taken away vntill CHRIST come againe with his whip ouerthrow the tables of the money changers and chase them out of the Temple But the ordination which being separated from the Benefice had the fortune to bee conferred freely did inioy it but a small time For the Bishops esteeming it vnprofitable and base and regarding more the other which yeelded fruit left off by little and little to administer the ordinations so that titular Bishops were instituted who performed the Pontificall Ecclesiasticall ministeries and the true Bishops busied themselues in the temporall onely Those hauing no reuenues were forced to maintaine themselues by the administration of those functions Whereupon hee that receiued Order was compelled to contribute first by the name of almes or offering afterwards to make it more honourable by the title of donatiue or present and proceeding further that it might not bee omitted as being a duetie it was couered with the name of reward not of the Ordayner but of his seruants or of the Notarie or of some other who serued him in the ordination Therefore in this Article it was proposed that the abuse occurring in the collation of Benefices should not bee spoken of as beeing an infirmitie not curable with any remedie but death Concerning which the Prelates were diuided not by opinions or affections but by qualitie of persons The rich Bishops condemned the receiuing of any thing either for themselues or their officers or Notaries as Simonicall and sacrilegious bringing the example of Iehesie seruant of the Prophet Elizeus and of Simon Magus and of the seuere commaundement of CHRIST Giue freely as you haue receiued They alleadged also many exaggerations out of the Fathers against this sinne saying that the names of a voluntary donatiue or almes are vaine colours repugnant to trueth because the gift is bestowed for the Order without which it would not haue beene giuen And if it bee an almes why is it giuen vpon that occasion onely let it be made at another time and Orders conferred without the interuention of any thing But the mischiefe is that if one should tell the Ordainer that hee gaue him an almes hee would hold it for an iniurie nor would receiue it at another time Therefore they ought not to beleeue that they could deceiue God and the world They concluded that an absolute Decree ought to bee made that nothing should bee giuen though willingly or vnder the name of almes nor receiued not onely by the Ordainer but also by any of his or by the Notarie vnder the name of writing seale paines or any other Pretence whatsoeuer But the poore Bishops and the Titular sayd to the contrary that as to giue order for a price was a wicked sacriledge so to take away almes so much commended by CHRIST did destroy charitie and wholly deforme the Church That there was the same reason absolutely for Ordinations which is for Confessions Communions Masses Burials and other Ecclesiasticall functions and therefore no cause why that should be forbidd in Ordination which is allowed in all these and the allegation that if it bee an Almes let it bee giuen at another time is of as much force in all the other functions The Church hath vsed from the beginning to receiue oblations and almes vpon these occasions which if they shall bee taken away the poore religious persons who liue of them will bee forced to take some other course the rich will not performe the offices as doeth and for the space of fiue hundred yeeres hath plainely appeared so that the exercise of Religion will bee lost and the people remaining without it will fall into impietie and diuers pernicious superstitions And if thousands of crownes are giuen without reprehension for the vestments which the Apostolike Sea giueth to the Metropolitans how can a small acknowledgement be reprehended which the Bishop receiueth from the inferiour Orders What reason is there that things of the same kinde should be ordered by contrary lawes That cannot be called an abuse which was instituted in the beginning And it remaineth still in the Pontificall that waxe candles are presented by those that are ordayned to the Bishop ordaining at the offering place in time of the Ordinations which be temporall things and if they bee great and well adorned may cost much It is not therefore so bad as it is painted out neither can the opposites game by the infamie of poore Bishops the name of reformers imitating the Pharisees in obseruing moathes and straining at gnats Some sayd also that it could not bee constituted as being contrary to the decree of Innocentius the third in the generall Councell where the vse of giuing and receiuing a temporall thing in the ministery of the Sacraments is not onely approoued but the Bishops are commanded to compell the people by censures and Ecclesiasticall punishments to obserue the custome giuing the title of laudable to those things which now some goe about to condemne as sacrilegious But Dinisius Bishop of Milopotamus made a long digression to shew how the faithfull would bee edified if the Sacraments were administred by the Clergie for pure charitie expecting no reward but from God onely Hee affirmed that necessaries were to bee allowed them and greater prouision also but that this was sufficiently and superaboundantly done by the assignation of Tithes because they not being the tenth part of the people doe receiue so great a portion besides other possessions which are double as much Therefore it is not iust to demand that which is already receiued an hundred folde and if the Bishops bee poore it is not because the Church is poore but because the riches are ill diuided With an euen distribution euery one might be fitted and that might be giuen without counter change for which more then the iust price hath beene already receiued Hee added that if this multitude of abuses could not bee taken away altogether it would bee good to beginne with that of Ordinations not restraining it to the onely action of conferring the Sacraments but extending it also to the precedent For it would be a great absurditie that one should pay too deere in the Chanceries of Bishoprickes for
dimisorie letters by which the Clerke hath leaue to finde out one that will ordaine him and in Rome to be ordained out of the times appointed and lay the reformation onely vpon the Bishops that doe ordaine This opinion was approoued by many in respect of the dimisories of Bishops but concerning the Facultie giuen at Rome the Cardinall Simoneta sayd that the Pope would prouide for it and that it was not a thing to be handled in Councell Concerning the reward of Notaries some thing was said For some esteeming it an office purely secular thought that their pay ought not to bee stopped Others held it for an Ecclesiastical office Antonius Augustinus Bishop of Lerida an antiquarie said that in the ancient Church the Ministers were ordained in presence of all the people so that there was no neede of letters Patents or testimoniall and after they had gained a title they did not change Diocesse and if for any cause they did make a iourney they had a letter from the Bishop then called Formata The vse of letters testimoniall began after that the people left to bee present at the Ordinations and the Clerkes began to bee vagabonds and being introduced in supplement of the presence of the people is to bee esteemed a temporall office but because it is applied to a spirituall matter it is to bee vsed with moderation Therefore his opinion was that some reward should bee allowed for them but moderated and limited That which was proposed in the fourth poynt belongeth onely to the Concerning distributions Collegiate Churches which hauing by their institution this function amongst others to assemble themselues in the Church to prayse God at the houres appointed by the Canons which therefore are called Canonicall rents were annexed to them for the maintenance of the Canons distributed amongst them in one of these foure manners For either they liued at a common table and charge as the Regulars or euery one had his portion of rents assigned to him which therefore was called a Prebend or the seruice being ended all was distributed amongst them either in meate or money Those that liued in common continued in that discipline but a small time but came to diuision either into Prebends or distributions to the Prebendaries excusing those from performing those diuine offices who by reason of infirmitie or some spirituall businesse could not bee present It was an eafie thing to find a pretence and begin an vse of being seldome in the Church and to enioy the Prebend notwithstanding But hee vnto whom the measure was distributed after the worke was done could not bee excused so that discipline and frequencie in the Offices remained longer in this second kinde then in the first For this cause the faithfull when they gaue or bequeathed any thing to the Churches ordained it should bee put in distributions and experience shewed that the greater the distributions were the better the Offices were performed and that the negligence of those who did not assist in the offices might bee redressed by taking part of the Prebends and making distributions thereof This was much commended by many of the Prelates thinking the worship of God would bee much inlarged heereby whereof there could no doubt bee made because it did appeare already by experience And this was all which was spoken for a ground of this opinion But Lucas Bisantius Bishop of Cataro a godly man but poore spake to the contrary that rather the Prebendaries should bee forced by censures and depriuations of part or of all the fruites and of the Prebends themselues but that the first forme should not bee altered For almost all these institutions being made by the last will of the faithfull they ought to bee obserued inuiolably and without alteration not onely vpon pretence of better but not for that which is truely and certainely better in regard it is not iust to meddle with that which belongeth to another because hee doeth not vse it well But which is of more importance to exercise a spirituall function for reward is vndoubted Simonie so that by driuing out one euil another would enter farre worse making negligent men to become Simoniacall The other part answered that the Councell had power to change last willes and for assisting at diuine Offices for gaine one must distinguish that the gaine is not the principall but the secondary cause and therefore there is no sinne in it for the Canons will goe to Church principally to serue God and secondarily for the distributions The others replyed that they saw not how the Councell had greater power ouer the goods of the dead then of the liuing which no man is so impertinent as to pretend and besides the doctrine is not so secure as it is affirmed that it is lawfull to serue God for gaine secondarily And if it were it is not a secondary but a principall cause which first mooueth and without which the worke would not bee done This opinion was not pleasing and raysed much murmuring in the Congregation For euery one beeing conscious to himselfe that hee receiued the title and charge onely in regard of the rents did thinke hee was condemned Therefore the Article had great applause that the Prebends should bee turned into distributions to incite men to serue God in the best manner they could These Articles hauing beene thus discussed Fathers were deputed to make Fathers are deputed to frame the Decrees the Decrees and it was proposed that in the next Congregations they should speake of sixe more leauing that of secret mariage for another Session The next day the Legates and Deputies met to collect the substance of the opinions of the Fathers and concerning the first Article of Residencie they dissented amongst themselues Simoneta fauoured the opinion The Legates dissent in opinion concerning Residence that it was de iure positiuo and sayd that the greater part euen those who held it was de iure diuino thought fitte that the question should bee omitted Mantua without manifesting his owne opinion sayd that the greater number did demand a declaration of it Of the other Legates Altemps followed Simoneta and the other two though with some caution adhered to Mantua And this difference did not pasle without some bitternesse though modestly expressed For this cause the Legates held a generall Congregation the 20. day in which the demand following was read out of a paper that is Because many Fathers haue sayd that residence is de iure diuino some haue sayd nothing and others spoken against the making of the declaration to the end that those who are deputed to make the Decrees may make them quickely easily and securely your Lordships may bee pleased to deliuer your opinions onely with the word placet whether you approoue or disprooue the declaration that residencie is de iure diuino because according to the custome of this holy Synod the Decree shall bee made as the greater number shall giue their voyces which because they
an end without speaking of the other 3. Articles But concerning the fourth Article the Spanish Diuines and dependants The 4. Article that the Cup is not to bee allowed to the people is stâ—oÌ„gly maintained by the Spanish Prelates on Spaine were maruellously vnited in giuing counsell that by no meanes the vse of the Cup should bee permitted to Germany or others The substance of that which they said was That none of the causes which formerly mooued the Church to take it from the people beeing ceased yea beeing now more vrgent and others more strong and essentiall annexed it was fit to perseuere in the determination of the Councell of Constance and of the Church before and after And discoursing of the dangers of irreuerence which was the first kinde of the causes they said they were now more to bee feared then in former times For then there was none who did not constantly beleeue the reall and naturall presence of CHRIST in the Sacrament after the consecration so long as the kindes did last and yet the Cup was taken away because men had not such regard to the blood of CHRIST as was necessary and therefore what reuerence can bee hoped for now when some doe denie the reall presence and some will haue it onely in the vse Besides there is not so much deuotion amongst good Catholiques diligence in humane affaires and negligence in diuine beeing much increased so that it may bee feared that a greater neglect may produce a greater irreuerence To make a difference betweene Priests and others is now more necessary then euer because the Protestants haue exposed them to the hatred of the people and spread a doctrine which taketh from them their exemptions subiecteth them to lay Magistrates detracteth from their power of absoluing from sinnes and saith also that they should bee called to the ministery by the people and bee obnoxious to bee deposed by them which should force the Church to preserue exactly all those rites which may giue them reputation The danger that the vulgar may receiue an impression of false beleefe and bee perswaded that some thing is in the Cup which is not vnder the bread is now more vrgent in regard of the new opinions spread abroad Many said that the Church did prohibite the Chalice to oppose the errour of Nestorius who did beleeue that all CHRIST was not vnder one kinde which being the opinion of some of the heretiques now the prohibition is to bee maintained still What they would inferre by this I cannot expresse better hauing neuer read that Nestorius did speake in this subiect nor that the Modernes doe handle it with those termes But the third danger that the authoritie of the Church would bee debased and a conclusion made that it hath erred in taking a way the Cup may bee called not a danger but a thing that would certainely happen neither was the request made by the Protestants but to conclude that the Synod hauing confessed the errour past hath corrected it by this graunt so they will publish the victory and demaund a change also in other constitutions of the Church They said they were deceiued who thought the Dutch-men would bee satisfied with this and submit themselues to the decrees of the Councell yea they will take away fasts difference of meates demaund marriage of Priests and an abolition of Ecclesiasticall iurisdiction in the exterior Court which is the marke at which they all doe ayme that it is not credible they are Catholikes who desire the Cup because the Catholikes doe all beleeue that the Church cannot erre and that no deuotion is acceptable to God if it be not approued by it and that obedience to the Church is the height of Christian perfection that it is certainly to bee beleeued that hee that doth demaund the Cup thinkes it necessarie and hee that thinketh so cannot bee a Catholique that none doth demaund it beleeuing that hee may not lawfully vse it without the graunt of the Councell but that they may not bee hindred by their Princes who if they were alone would vsurpe it without any allowance that of this euery one may bee assured obseruing that not the people but the Princes doe entreat who will not suffer a nouitie without a lawfull Decree not because the people would not bring it in of themselues more willingly then seeke it of the Councell And this argument was so pressed that Fryar Francis Forier a Portugall A petulant saying of a Fryar against the Princes who demanded the Cup. vsed a conceipt which the auditors thought to bee not onely bold but petulant also that the Princes would make themselues Lutherans by permission of the Councell The Spaniards exhorted them to consider that if this were graunted to Germanie Italy and Spaine would demaund the like to whom it could not bee denied from whence also these Nations would learne not to obey and to desire a change of other Ecclesiasticall Lawes and that to make a most Catholike countrey Lutheran there was no better meane then to giue it the Cup. Franciscus Della Torre a Iesuite repeated a saying of the Cardinall Saint Angelo the chiefe Penitentiarie that Sathan who was woont to transforme himselfe into an Amgell of heauen and his Ministers into Ministers of light doth now vnder the couer of the Chalice with the blood of CHRIST exhort to giue the people a cup of poyson Some added that the prouidence of God guiding the Church inspired the Councell of Constance in the former age to establish the taking away of the Cup by a decree not onely for the reasons which were then of force but because if it were now in vse there would bee no externall signe to distinguish the Catholiques from the Heretiques and this distinction being taken away the Protestants would bee mingled in the Church with the faithfull and that would follow which Saint Paul saith that A little leauen doth quickly make sower a great lumpe so that to graunt the Cuppe would bee nothing else but to giue the heretiques greater opportunitie to hurt the Church Some also who knew not the petition had beene presented to the Pope and by him to vnburthen himselfe and draw the matter in length referred to the Councell did expound it ill that the request was then made to the Synod and not to the Pope suspecting it was to this end that they might enlarge euery grant with vnsit interpretations and so cause a necessitie of another Councell But those who thought they might condescend to the requests of the Emperour and of so many other Princes and people gaue counsell to proceed with lesse rigour and not to make such bad interpretations of the godly prayers of the weake brethren but to follow the precept of Saint Paul to transforme themselues into the defects of the imperfect to winne them and not to haue worldly aymes of reputation but to gouerne themselues by the rules of charitie which treading vnder foot all others euen those of humane
prudence and wisedome hath compassion and yeeldeth to euery one They said they saw no considerable reason adduced by the others but onely that the Lutherans would say that they had prooued that the Church hath erred and would make other demands But hee is deceiued who beleeueth that a Negatiue will make them hold their peace They haue sayd already that an error hath beene committed they will say hereafter that obstinacie is added to it and where humane ordinations onely are in question and alteration will not seeme strange nor misbeseeme the Church Who knoweth not that the same thing cannot agree to all times that there are innumerable Ecclesiasticall rites established and abolished and that it is not against the honor of the Councell to haue beleeued that a rite hath beenegood which experience hath shewed to be vnprofitable To perswade ones selfe that this demand will beget others argueth too much suspicion and desire of aduantage but S. Paul saith that simplicitie and christian charitie doth not thinke euill beleeueth euery thing supporteth all hopeth well It belonged to these onely to speake of the first Article because those of the absolute negatiue had nothing to say of it But these were diuided into two opinions One which was the more common that it should be graunted vpon such conditions as Paul the third did grant it of which wee haue spoken in their place The other of some few that if they would graunt the Cup to make them stand fast in the Church who now doe stumble it is meet so to temper it as that it may produce the effect desired which those conditions cannot doe yea would vndoubtedly make them fall headlong into Lutheranisme It is certaine that the penitent man ought rather to choose any temporall euill then to sinne yet Caietan gaue counsell not to come to any specificall comparison and say that it is better to bee put to death with pincers or vpon the wheele c. because by this meanes one should tempt himselfe without necessitie and fall from a good disposition presenting horrours to himselfe to no purpose So in the present occasion these ambiguous men when the Councels fauor shall bee brought vnto them will rest satified and thanke GOD and the Church and will thinke no more of it strengthening themselues by little and little It is the precise commandement of S. Paul to receiue the weake in faith not with disputations or prescribing them opinions rules but simply expecting opportunitie to giue a more ample instruction Hee that should now propose a condition in Germanie to beleeue this or that would trouble them much while their mindes doe wauer so that thinking whether they ought to beleeue it or not they will fall into some errour on which they world not otherwise haue thought To this reason they added that howsoeuer it is maintained that the Church hath for iust causes taken away the Cup if afterwards it doeth grant it vpon other conditions without prouiding against those inconueniences for which it was first remooued it is confessed that it was taken away without cause Therefore they concluded that it was fit to constitute for conditions all the remedies to the inconueniences which first caused the prohibition that is that the Cup should neuer be carried out of the Church and that the bread onely should be sufficient for the sicke that it should not bee kept to take away the danger of sowernesse that they should vselittle pipes to auoid effusion as formerly was done in the Romane Church This being done it will appeare that the prouision was first made vpon good reason reuerence will be stirred vp people and Princes will be satisfied and the weake will be tempted no more A Spaniard said that it was not so easily to be beleeued that the Catholiques did with such heat of deuotion desire the Cup and therefore that it were good to send into Germanie to be informed who they be that demand it what their faith is and what be their motiues that the Synod receiuing the relation may haue a foundation to proceed on and not ground an selfe vpon the words of other In the sixt Article they al expressed themselues in few words because there was not much to be said For the Eucharist not being a Sacrament necessarily and Saint Paul commanding that he who is to receiue it should examine himselfe whether he bee worthy it doeth plainely appeare that it cannot be administred to any that hath not the vse of reason and if the contrary hath beene practised in ancient times it hath beene where and when the trueth was not so well declared as now it is Therefore the Synod ought to determine that the present vse should bee maintained Some well obserued that they ought to speake of Antiquitie with more reuerence and not say that they wanted the knowledge of the Trueth Desiderius a Carmelite Friar of Palermo had an opinion by himselfe that the Article ought to be omitted saying that the difficultie being not mooued by the Protestants of these times it was not good by handling of it to set a nouitie on foot that the matter was probable on both sides and that when it should be knowen that it was handled in the Councel it would excite the curiositie of many to thinke on it giue them occasion to stumble For some might be persuaded to beleeue that the Eucharist is a Sacrament of necessitie as well as Baptisme because the ground of that are the words of CHRIST He that shall not be borne againe of water and the Spirit shall not enter into the Kingdom of heauen and of this If ye eate not my flesh and drinke my blood yee shall not haue life And the exception of children cannot plainely be grounded vpon the precept of S. Paul to examine our selues which children cannot doe because the Scripture doth likewise command that an instruction in the doctrine of Faith ought to precede Baptisme which if it be applyed to men of age without excluding children of baptisme who cannot learne the examination preceding the Eucharist may also be applyed to men of discretion without excluding children from it His conclusion was that hee did approoue the vse not to giue them the communion but would not haue the Councell to handle that which no man opposeth The congregations of the Diuines being ended the Legats did incline to The Legats doe incline to graunt the Cup to Germany grant the Cup to Germanie with the conditions of Paul the third and some more and consulting with their inward friends framed decrees concerning the first fourth and fifth points deferring the others vntill they had better considered how to auoid the difficulties concerning them related by the Diuines And calling a congregation of the Prelates they demaunded whether the three decrees should be proposed that they might speake their opinions of them in the first congregation Granata who had found the Legats intention and was most opposite to the grant of the
prescribing the order and time of speaking and distributing to euery one his owne part This was commended by Varmiense and they agreed to giue order for it when the Sessions should bee held The Imperialists were now out of hope to obtaine the Chalice and their interests were ceased But the French men with some Prelates laboured much that nothing might be done in the Session of the sixteenth day but all deferred vntill the next as had beene done twice before The Legates to auoid the shame did labour with all their force to establish the points that those foure that concerne communion and the nine of reformation might be published These therefore did seeke to remooue and those to interpose difficulties There remaining but two dayes to the Session a Congregation was held in the morning of the 14. day in the beginning where of Granata desired the Legates that in regard of the importance of the matter to bee handled they would protogue the Session and made as it were an Oration to shew how many difficulties were still on foot necessary to bee decided The Legates resolute to the contrary admitted no reason and caused the examination of the doctrine to begin In reading of the first point when they came to the place where it is said that it cannot bee inferred by the words of our Lord in S. Iohn If you shall not eat the flesh of the Sonne of man and drinke my blood c. Granata began and said that that passage did not speake of the Sacrament but of Faith vnder the Metaphore of nutrimont alleadging the Text and many Expositions of the Fathers and of S. Austin in particular Cardinall Seripando expounded that place as if hee had read in the Chaire and it seemed that euery one was satisfied But Granata replied more earnestly and in the end desired that an addition might be ioyned to it saying that by those words howsoeuer they were vnderstood according to diuers Expositions of the Fathers the Communion of the Cup could not be inferred This addition did not please some of the Fathers and others did not regard it but it seemed strange that after things were concluded one should come with vnnecessary additions to disturbe the points established and there were 57. who said Non Placet But to come to an end the Legates were content that the clause should be added â—and indeede it seemeth to bee inserted by force and doeth begin in the Latine Vtcunque inxta Varias In the second point of the authoritie of the Church ouer the Sacraments when they came to this place that they might change the vse of the Cup by the example of the forme of Baptisme Iacobus Gibertus Bishop of Alife stood vp and said it was a blasphemie that the forme of Baptisme was immutable that it was neuer changed that ouer the essence of the Sacraments which consisteth in the forme and matter there is no authoritie and much beeing sayd Pro contra in the end they resolued to take away that particle It would be tedious to relate all that was spoken by some to hinder the proceeding and by some not to be silent when others spake It is naturall when a multitude is in motion for euery one to striue to mooue most neither was there euer any Colledge of Noblemen so absolute but that it might bee diuided into persons of honour and of the common sort The patience and resolution of the Legates ouercame the difficulties so that in the Congregation of the afternoone the points of doctrine and the Anathematimes were established howsoeuer the Cardinall Varmiense did very zealously interpose a doubt at the instance of some Diuines who tolde him that where as it is sayd in the third point of doctrine The faithfull are not defrauded of any grace necessary to saluation by receiuing one kinde onely much cause of disputation was giuen because the Eucharist being not a necessary Sacrament it might bee inferred by the same reason that the Church might take it away wholly Many of the Prelats adhered hereunto demanding that it might be reformed in regard the reason alleadged against it was euident and vnanswerable Cardinall Simoneta did pacifie them with very much adoe saying that a draught should bee made in writing how it should be reformed and shewed in the next Congregation In that the Bishop of the Fiue Churches gaue new occasion of distastes Who hauing beene tolde our of Congregation that in Rome Bishopriques were giuen onely to promote men returned to that matter and spake of it at large He seemed to declare his minde by way of excuse but indeed hee confirmed the things spoken and the end of his discourse was an exhortation to the Fathers to deliuer their opinions freely without respect Simoneta was much angry at the occurrences of that Congregation and when it was ended did remonstrate to Varmiense how contrary it was to the seruice of the Apostolique Sea to giue care to the impertinencies of the Diuines men accustomed to bookes of speculation onely and for the most part vaine subtilties of which themselues make great esteeme though indeed they are but Chimerae where of one proofe is because they agree not among themselues that before many of them did approue that point without contradiction and now some broach new matters which in conclusion will be opposed by others that it is a plaine case that what word soe uer is spoken will bee defended by those that fauour the Speaker and oppugned by his aduersaries Neither will they much care though it be somewhat dangerous to doe it But hauing intimated two Sessions and done nothing if the like should happen in this the reputation of the Councell would irrecouerably be lost and therefore that they must be carefull to doe some thing Varmiense was ouercome and answered that hee had done nothing but to a good end and that those Diuines were addressed to him by the Emperours Ambassadours Simoneta perceiued that the honesty of that Prelate was abused by the subtiltie of others and told the other Legates that he doubted that the Imperialists might draw some secret from him and agreed with them to admonish him of it vpon some good occasion The last day had some encounters also For the Bishop of Nimes at the perswasion of the French Ambassadours desired that in the first point of reformation where some fee is allowed to the Notary for the Letters patents of Orders the custome of France might not be preiudiced where nothing is The Legates about to part out of the CoÌ„gregation are stopped by the Bishop of Girone giuen He was followed by some Spaniards and they were satisfied by an addition in the Decree that the custome should bee saued Other mutations were desired and granted and all was in order for the Session the next morning The Legats rising vp to depart Arias Gallego Bishop of Girone came and stopped them and desired they would set downe againe and heare him They looked one vpon another but
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
Councell was not intermitted for all The Articles of the Sacrament of Order this For the Articles concerning the Sacrâ—ment of Order were presently giuen foorth to be disputed by the Diuines the disputants elected and distinguished into foure rankes each of them being to di 〈…〉 two For they were eigh◠〈◊〉 Whether Order be truely and properly a Sacrament instituted by CHRIST or an humane inuentions or Rite to elect Ministers of the word of GOD and of the Saoâ—â—ments 〈◊〉 Whether Order bee one Saorament onely and all others bee meanes and degrees vnto Priesthood 3. Whether there be an Hierarchie in the Catholique Church consisting of Bishops Priests and other Orders or whether all Christians bee Priests or whether the vocation 〈◊〉 consent of the people or secular Magistrate bee necessary or whether a Priest may become a Laicke 〈◊〉 Whether there be a visible and externall Priesthood in the new Testament and a power to consecrate and offer the body and blood of CHRIST and to remit sinnes or onely the baâ—e Ministery to preach the Gospel so that those who preach not are not Priests 〈◊〉 Whether the holy Ghost is giuen and receiued in ordination and a Character imprinted 6. Whether Vnction and other ceremonies be necessary in consering Order or superfluous or pernicious 〈◊〉 Whether Bishops bee super 〈…〉 to Priests and haue peculiar power to confirme and ordaine and whether those who are brought in by any other meanes then Canonicall ordination are true Ministers of the Word and Sacraments◠〈◊〉 W 〈…〉 the Bishops called and ordained by the Pope be lawfull 〈◊〉 the those bee true Bishops who come in by any other way then Canonicall institution The 〈◊〉 of the moneth the Congregations of the Diuines 〈◊〉 gaâ— and were held twice la day and ended the second of October I will according 〈◊〉 vse â—â—late those opinions onely which are remarkeable 〈◊〉 ther for singularity o◠〈◊〉 among themselues In the first Congregation foure Dillines of the Pope spake who did all Are disputed in the Congregations 〈◊〉 in 〈…〉 ning that Order was a 〈◊〉 by places of Scripture 〈◊〉 ally by that of S 〈◊〉 The thing â—hich 〈◊〉 from God are 〈◊〉 then by the â—â—adition of the Apoâ—â—le sâ—yings of the 〈◊〉 vâ—â—iso 〈◊〉 〈◊〉 〈◊〉 and aboue all by the Councell of Florence adding also this reason that the Church would bee a confusion if there were not gouernnment and obedience But Friar Peter Soto was copious in shewing that there were seuen Orders and each properly a Sacrament and all instituted by CHRIST saying it was necessary to make a declaration herein because some Canonists passing the limits of their profession haue added two more the first Tonsure and the Bishopricke which opinion may cause many other errors of greater importance He likewise shewed at large that CHRIST had when hee was on earth exercised all these Orders one after another all whose life as it was addressed to the last of these Sacraments so it is plaine that all the others serue onely as a ladder to climbe vp to the highest which is the Priesthood But Ierolamus Brauus a Dominican Friar hauing protested that hee constantly held that there were seuen Orders and each of them a Sacrament and that the vse of the Church ought to be obserued to proceed from the inferiour to the superiour and so to the Priesthood he added that hee was not of opinion that so particular a declaratioÌ„ ought to be made in regard of the difference betweene the Diuines amongst which one can hardly find two of the same minde For which cause Caietan in his old age wrote that he that collecteth the things taught by the Doctours and in the auncient and moderne Pontificals will see a great confusion in all other Orders but Priesthood The Master of the Sentences maintayned that Sub-deaconship and inferiour Orders were instituted by the Church and the Scripture seemed to haue instituted the Deaconship as a ministery of Tables and not as one of the Altar The difference concerning inferiour Orders in the old Pontificals where that which is in one is not in another doeth shew they are Sacramentall and not Sacraments And reason doth lead vs hereunto For the actions which one ordained doth may be done by one not ordained and are of the same validitie effect and perfection Saint Bonauenture also though hee thinketh that all seuen are Sacraments yet he holdeth two other opinions to be probable one that onely Priesthood is a Sacrament and the inferiours being imployed about corporall things as to open doores reade Lessons light Tapers and the like doe not seeme to expresse any celestiall matter and are therefore onely dispositions to Priesthood The second that the three holy Orders are Sacraments and concerning the common saying that the inferiour are degrees to the superiour Saint Thomas affirmeth that in the Primitiue Church many were ordained Priests immediatly without passing by the inferiour Orders and that the Church did ordaine that this passage should be made for humiliation onely It appeareth plainely in the Actes of the Apostles that Saint Matthias was immediatly ordayned an Apostle and the seuen Deacons did not passe by the Subdeaconship and the inferiour Orders Paulinus saith of himselfe that hauing a purpose to apply himselfe to the seruice of GOD in the Clergie he would for humiliation passe by all Ecclesiasticall degrees beginning from the Ostiarie but while hee was thinking to begin beeing yet a Laicke the multitude tooke him by force in Barcelona on Christmas day caried him before the Bishop and caused him to be ordained Priest at the first which would not haue beene done if it had not beene the vse in those times Therefore this Brauus concluded that the Synod ought not to passe beyond those things which are agreed on by the Catholiques and that it was better to begin with the Order of Priesthood which would make a connexion betweene this Session and the last which handled the Sacrifices and to passe from Priesthood to Order in generall not descending to any particularitie The Congregation being ended and most of the Prelates departed Fiue Churches with his Hungarians and some Polonians and Spaniards taried behinde to whom he made a speach and sayd that the Emperour being freed from all suspicion of warre by the truce concluded with the Turke tooke The Bishop of Fiue Churches maketh a speech concerning reformation nothing so much to the heart as the reformation of the Church which would surely be effected if some of the Prelates in the Councell would assist Therefore he exhorted and prayed them for Gods sake and for the charitie which euery Christian oweth to the Church that they would not abandon so honest iust and profitable a cause that euery one would put downe in writing what hee thought might be constituted for the seruice of God without any respect of man not reforming one part but the whole body of the Church both in the head and in the
was granted in those times because the common people and Grandies also were deuout and did by this meanes entertaine themselues in spiritual things and shewed more obedience and reuerence to the Clergie beeing more ready to inrich it with oblations and donations which hath made the holy Church to be in that state in which it now is But since deuotion did cease the seculars haue armed only at the vsurpation of the Church goods to place their adherents in the Clergie And now the new Heretikes haue made a deuilish inuentiō saying that was due to the people which was granted by fauor which is one of the most pestiferous heresies which hath euer bin set on foot because it doth destroy the Church without which faith cannot stand He alleadged many reasons and congruities to shew that the ordination ought to be in the power only of the Ordainer which he confirmed by the Popes Decretals and concluded in the end that not only the Article was to be condemned as hereticall but that the voice and consent of the people in ordinations being taken away for iust and necessary reasons the Pontifical also ought to be corrected and those places remoued which make mention thereof because so long as they continue there the heretikes wil make vse of them to proue that the assistance of the people is necessary He said the places were many but to recite one in the ordination of Priests the Bishop ordaining saith that it hath been constituted by the Fathers not without cause that the people should haue voice in the ordination of the Rectors of the altar that they may be obedient to him whom they haue ordained in regard of their consenting to his ordination If this and other Rites shall remaine the heretikes will alwayes detract from the Catholike Church saying the ordinations now are but shadowes and shewes as Luther did wickedly say Francis Forrier a Dominican of Portugal said the Hierarchie of the Catholike Church could not be doubted of it being proued by the Apostolicall tradition by testimony of all antiquity and by the continuall vse of the Church And howsoeuer the word bee not vsed by all yet the thing signified hath euer been in practise Dionysius Areopagita hath made a proper treatise of it and the Nicen Councell hath approoued it and called it an ancient custome and that which hath been called ancient in the beginning of the fourth age must needes haue its originall from the time of the Apostles Onely he thought it not fit to handle this poynt ioyntly with the Sacrament of Order howsoeuer many of the Schoole-men doe handle it in that place putting the Hierarchie in the superiour and inferiour Orders a thing which cannot subsist it being certaine that the Pope is the highest Hierarch and that the Cardinals do follow then the Patriarchs Primats Arch-Bishops Bishops Arch-Priests Arch-Deacons and other inferiour degrees vnder the Pope as Head And to omit the disputation whether the Bishopricke be an Order it is certaine that the Arch-bishoprike Patriarkship and Papacie are not Orders and doe signifie only superiority and iurisdiction ouer Bishops Therefore the Hierarchie consisteth in iurisdiction and the Councel of Nice placeth it in that when it speaketh of the Bishop of Rome Alexandria and Antioch Therefore the handling of Hierarchie must not be ioyned with that of Order for feare of giuing way to calumnie There was much varietie in the discussion of these Articles those of the second ranke returning to the former and some disputing that the degree of a Bishop was an Order and others that aboue Priesthood there was nothing but Iurisdiction some alleadging Saint Thomas and some Saint Bonauenture and some beeing of a middle opinion that is that it is an eminent dignitie or office in the Order The famous saying of Saint Hierom and the authority of Saint Austin were alleadged who say that the degree of a Bishop hath beene most ancient but yet an Ecclesiasticall Constitution Michael of Medina did oppose and say that the Catholique Church as Saint Epiphanius saith did condemne Aerius of heresie for saying that the Degree of a Bishop is no greater then that of a Priest into which heresie it is no wonder if Hierom Austin and some other of the Fathers did fall because the matter was not cleere in all poynts This boldnesse to say that Hierom and Austin did sauour of heresie gaue great scandall but hee insisted the more vpon it and maintained his position And the Doctors were equally diuided into two opinions in this poynt Others placed this Hierarchie in Orders onely alleadging Dyonisius who in naming the Hierarchs maketh mention of none but of Deacons Priests and Bishops Some followed Forrier that it did consist in Iurisdiction At the last a third opinion came foorth that it was a mixture of both which afterwards was more generally approoued For placing it in Order it did not appeare how Arch-bishops Patriarches and which is of more importance the Pope himselfe could enter all beeing of accord that these Degrees are not Orders aboue the Degree of a Bishop Yet some did alleadge the common saying to the contrary that the Episcopall Order is diuided into foure parts Bishops Archbishops Patriarches and the Pope and placing it in Iurisdiction none of the holy Orders did enter There was a great disputation amongst them about the forme of the The forme of the Hierarchy Hierarchie some saying it was Charitie some Faith informed and others according to Cardinall Turrecremata Vnitie To this last was opposed that vnitie is a genericall qualitie in all that is one and is an effect of the forme which doth produce it Those who were for charitie brought very many places of the Fathers which doe attribute the vnitie of the Church vnto it But others said that it was the heresie of Wigles For if it were so a Prelate loosing charity would bee out of the Hierarchie and lose authoritie Notwithstanding they did not auoyd the difficultie by making faith informed to bee the forme because a Prelate might externally counterfeit and bee secretly vnfaithfull who not being of the Hierarchie the Christian people could not know whom to obey because they might doubt of all and sometimes had cause to doe it And as the Diuines especially the Friars are free in exemplifications they alleadged the Pope saying that in case he should bee incredulous the whole Hierarchie would perish by his default whether one did make faith or charitie to bee the forme And therefore they sayd Baptisme was But the same difficulties did arise in regard of the vncertaintie thereof because the intention of the Minister according to the determination of the Councell is essentially required which is more secret then the other two for which cause it cannot bee certainly affirmed of any that hee is baptized The Articles whether there bee a visible Priesthood or whether all Christians bee Priests or whether a Priest may become a Layman or whether his office bee preaching were
discourse of the Ambassadour Lansac was receiued with The Legates are much trobled with the speeches that pasted concerning Reformation great applause made in an assembly of many Ambassadours and Prelates in which hee concluded that if the reformation proposed and demanded by the Emperour was so feared and abhorred yet at the least a way ought to bee found out without making new constitutions to cause those things which haue beene established in ancient Councels to bee obserued by remoouing the impediments which doe nourish the abuses The Legats caused the propositions of the Imperialists and all the instances made vnto them in matter of reformation vntill that day and their owne answers to bee put together and an abstract to bee made of the Constitutions of the Assembly in France and of the demands of the Spanish Prelats all which they sent to the Pope and told him it was impossible to entertaine them any more with And send to 〈◊〉 the Pope words and that it was necessary to shew the world by some effect that they haue a purpose to handle this matter and to giue satisfaction in some sort to the Ambassdours of Princes especially in that which they desire for the interest of their Countreys yet with such circumspection as that they may not preiudice the Papall authoritie or prerogatiues of the Church of Rome The Pope seeing the instruction of the French King which did import the prolonging of the Councell was much displeased For he had conceiued hope that all which did remaine to be discussed might be defined in the next Session of the 12. of Nouember or if not yet that the Councell would bee concluded suspended or dissolued in the end of the yeere at the latest He therefore answered the French Ambassadour residing with him who desired the points of doctrine might bee deferred vntill the comming of their Prelats and the matter of reformation handled in the meane time that hee was informed that the Cardinall of Loraine meant to tarrie vntill the surprise of Burges to attend the King to Orlience so that his departure out of France would be very late and perhaps neuer and that it was not iust to entertaine so many Prelates in Trent vpon disseignes so remote that the demaunds for delay were not made because the French-men desired to goe to the Councell but to put himselfe and the Prelats to more charges protesting that if his money were consumed by this meanes he should not be able to continue in assisting the King He made it a greater matter that their Prelats had been expected eighteene moneths and himselfe lead along with diuers friuolous excuses He complained of his condition that if the Councell vseth any respect towards him which it doth but seldome the Ambassadours there present say it is not free and yet themselues to desire him to ordaine a dilation which is a thing more vniust and more abhorred by the Fathers then any other His conclusion was that when hee had assurance or likelyhood of their comming he would endeuour that they should be expected saying hee had giuen order to bee aduertised by an expresse Currier of the Cardinals departure that hee might presently employ himselfe in the businesse and in the meane while hee thought it not iust that the Fathers should be idle He sayd the matter of reformation was more fit to bee deferred then this of doctrine which doth not concerne him as being a good Catholique who will vndoubtedly not dissent from others But in matter of reformation it is fit to heare him because it doth concerne him as beeing a second Pope hauing many Benefices and a reuenue of three hundred thousand Crownes of Church liuings whereas himselfe hath but one Benefice wherewith hee is content that notwithstanding hee had reformed himselfe and all parts of the Court to the hinderance and losse of many of his officers and would do more but that he saw plainely that by diminishing his reuenues and by weakening the forces and the sinewes of his Stae hee encourageth the aduersaries and exposeth all Catholiques who are vnder his protection to the iniuries of his enemies And for the Countreys which are not subiect to him in temporall matters he said the ouerthrow of discipline did arise from themselues and from the Kings and Princes who with vnfit and importunate requests doe force him to make extraordinary prouisions and graunt vnusuall dispensations that his condition was miserable who if hee did denie vnfit requests made vnto him euery one complained of the iniury if he granted them all the inconuenience ensuing was ascribed vnto him and men began to speake of reformation as the Kings Ambassadours had done in Trent in such generall termes that it cannot bee vnderstood what they meane Hee said let them come to particulars and say what they would haue reformed in the Kingdome and they shall haue satisfaction in foure dayes that the Prelats in Poisi haue made many constitutions which he wil confirme when he shall be requested but to stand vpon vniuersalities only and to find fault with all that is done without proposing any thing sheweth they beare no good affection The fourth ranke of Theologues remained who were to handle the superiority The superiority of Bishops aboue Priests of Bishops aboue Priests Those who spake first followed the doctrine of Saint Thomas and Bonauenture who say a Priest hath two powers one to consecrate the Body and Blood of CHRIST and the other to remit sins in the former wherof a Priest is equal in regard a Bishop hath not greater authority then a simple Priest but inferior in the later because not the power onely of Order but of iurisdiction also is required Others added that it was a more excellent action to giue authoritie to consecrate then to consecrate and therefore that the Bishop was superior in this also who cannot only doe it himselfe but ordaine Priests and giue them authority But this beeing disputed sufficiently they returned to handle the Articles of the Hierarchie as being the same with this point of superiority and the question beeing whether it doth consist in Order iurisdiction or in both Antonius of Mont. Alcino a Franciscan said it ought not to be vnderstood of an imaginary superiority consisting in preeminence or perfection of action but in superioritie of gouernement so that it may make lawes giue commands and iudge causes as well in the Court of Conscience as in the externall which superiority is to bee discussed because it is denied by the Lutherans He said there must be an authority in the Church to gouerne it the vnitie whereof could not otherwise be preserued Hee prooued it by the example of Bees and Cranes saying that in enery particular Church a speciall authority was necessary to gouerne it which was in the Bishops who haue part of the charge the totality whereof is in the Pope as Head of the Church which containing authority to iudge and to make Processes and Lawes it must
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
proportion of the Diocesse should preach euery Sunday and Holyday in Lent on fasting dayes and in Aduent and as often as it shall bee fit 10. That the parish Priest should doe the same as often as hee hath auditors 11. That the Abbat and Conuentuall Prior shall reade the holy Scripture and institute an Hospitall so that the ancient Schooles and hospitality may bee restored to the Monasteries 12. That Bishops Parish Priests Abbats and other Ecclesiastiques vnable to performe their charge shall receiue Coadiutors or leaue their Benefices 13. That concerning the Catechisme and summarie instruction of Christian doctrine that should be ordayned which the Emperour hath proposed to the Councell 14. That no man should haue more then one benefice taking away the differences of the quality of persons and of Benefices compatible and incompatible a new diuision not heard of in the ancient Decrees and a cause of many troubles in the Catholique Church and that the regular Benefices should bee giue into regulars and secular to seculars 〈◊〉 That he who now hath two or more shall retaine that only which he shall choose within a short time or shall incurre the penalty of the ancient Canons 16. That to take away all note of auarice from the Clergie nothing bee taken vpon any pretence whatsoeuer for the administration of holy things but that prouision be made that the Curates with two Clerkes or more may haue whereon to liue and mainetaine hospitality which may bee done by the Bishops by vniting benefices or assigning tenths vnto them or where that cannot bee done the Prince may prouide for them by 〈◊〉 or collections imposed vpon the Parishes 17. That in parish Masses the Gospel be expounded cleerely according to the capacity of the people and that the prayers which the Parish-Priest maketh together with the people bee in the vulgar tongue and that the sacrifice being ended in Latine publike prayers bee made in the vulgar tongue likewise and that at the same time or in other houres spirituall hymnes or Psalmes of Dauid approoued by the Bishop may bee sung in the same language 18. That the ancient Decree of Leo and Gelasius for the Communion vnder both kinds bee renewed 19. That before the administration of euery Sacrament an exposition bee made in the vulgar so that the ignorant may vnderstand their vse and efficacie 20. That according to the ancient Canons benefices may not bee conferred by the Vicars but by the Bishops themselues within the terme of sixe moneths otherwise that the collation may bee deuolued to the next Superiour and by degrees to the Pope 21. That the Mandats of Prouision expectatiues regresses resignations in confidence and commendaes bee reuoked and banished out of the Church as contrary to the Decrees 22. That the resignations in fauour be wholly exterminated from the Court of Rome it being as it were an election of ones selfe or a demanding of a successour a thing prohibited by the Canons 23. That simple Priories from which the cure of soules is taken away contrary to the foundation and assigned to a perpetuall Vicar with a small portion of tithes or of other renenue bee restored to their former state at the first vacancie 24. That benefices vnto which no office of preaching administring the Sacraments nor any other Ecclesiasticall charge is annexed may haue some spirituall cure imposed vpon them by the Bishop with the councell of the chapter or bee vnited to the next parishes because no Benefice ought or can bee without an office 25. That pensions bee not imposed vpon benefices and those abolished which are imposed already that the Ecclesiasticall reuenues may bee spent in maintaining the Pastors and poore and in other workes of pietie 26. That Ecclesiasticall iurisdiction throughout the whole Diocesse be restored to the Bishops all exemptions being taken away but of the chiefe gouernors of the Orders and Monasteries subiect vnto them and those who make generall Chapters to whom exemptions are granted by a lawfull title but yet with prouision that they bee not exempted from correction 27. That the Bishop may not vse iurisdiction and handle matters of great weight concerning the Diocesse without the counsell of the Chapter and that the Canons may reside continually in the Churches bee of good conuersation learned and at the least 25. yeeres of age in regard the lawes not giuing them the free disposition of their goods before that time they ought not to bee made counsellours to Bishops 28 That the degrees of affinity consanguinity and spirituall kindred be obserued or reformed and that it may not bee lawfull to dispence therein but with Kings and Princes for the publique good 29. That in regard many troubles haue risen by meanes of images the Synode would make prouision that the people may be taught what they ought to beleeue concerning them and that the abuses and superstitions if any be vsed in the worship of them may be taken away and that the same be done concerning indulgences pilgrimages reliques of Saints and of companies or confraternities 30. That the publike and ancient penance in the Catholike Church forgrieuous publike offences be restored and brought into vse as also fastings and other exercises of sorrow and publique prayers to appease the wrath of God 31. That excommunication be not decreed for euery sort of offence or contumacie but onely for the greatest and in which the offender doth perseuere after admonition 32. That to abbreuiate or quite take away suits of law for benefices by which the whole Clergie is blemished the distinction of petitorie and possessorie newly inuented in those causes may bee taken away nominations of Vniuersities abolished and a commandement giuen to Bishops to giue benefices not to those that seeke them but to those that auoid them and are worthy of them and their merit will be knowen if after their degree receiued in the Vniuersitie they shall haue spent some time in preaching with the consent of the Bishop and approbation of the people 33. That there beeing a suit for a benefice an Economique may bee created and arbitrators elected by the litigants which in case they refuse to doe that the Bishop may nominate and that these may determine the controuersie within six moneths and that no appeale may lie from them 34 That the Episcopall Synods may bee held once a yeere at the least and the Prouinciall once in euery three yeeres and the Generall if th ere bee none impediment euery tenth yeere The first of Ianuarie Vintimiglia arriued in Rome hauing made the iourney The negotiation of the Bishop of Vintimiglia in Rome in seuen daies Hee presented the letters to the Pope and declared his credence relating the cogitations and diuers ends and humours which were in the Councell and in what sort the Legates and other good seruants of his Holinesse thought the difficulties ought to bee managed The Pope held a congregation the third day and gaue account of the relation of Vintimiglia
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
said that howsoeuer the Orientall Church and the Occidentall did differ in regard this did admit to Priesthood and holy Orders continent persons onely and that did admit maried men yet no Church did euer grant that Priests might marie and that this is so by Apostolicall tradition not by reason of vow or of any Ecclesiasticall constitution and therefore that absolutely they were to bee condemned for heretiques who say it is lawfull for Priests to marie though they restraine not themselues to the West nor make mention of vow or law of the Church And others said that no disp 〈…〉 could bee granted for Priests to marry for any cause whatsoeuer Some said that matrimonie was forbidde to two sorts of persons for two causes To secular Clerkes in regard of holy Orders by Ecclesiasticall law to regulars in regard of their solemne vow That the prohibition of mariage by constitution of the Church may bee taken away by the Pope or in case that remaine in force still the Pope may dispense with it They alleadged the examples of those who haue bene dispensed with and the vse of antiquitie that if a Priest did marry the mariage was good but the man was separated from the Ministery which hath continually beene obserued vntill the time of Innocenntius the 2. who first of all the Popes ordained that there should bee a nullity in the mariage But with those who are bound to continencie by solemne vow this beeing de iure diuino they said the Pope could not dispense They alleadged Innocentius the third who affirmed that the obseruation of chastity and the abdication of the proprietie of goods doth so cleaue to the bones of Munkes that the Pope cannot dispense therein Then they added the opinion of Saint Thomas and of other Doctors who affirme that the solemne vow is a consecration of the man to God and that because no man can make a thing consecrated to returne to humane vses no man likewise can make a Munke to returne to the power of marrying and that all Catholique Writers doe condemne Luther and his sectaries of heresie for saying that Munkship is an humane inuention and doe affirme that it is by Apostolicall tradition whereunto the opinion that the Pope may dispense is directly contrary Others did maintaine that the Pope might dispense euen with these also and marueiled at those who granting the dispensation of simple vowes did deny that of solemne as if it were not most cleare by the determination of Boniface the eigth that euery solemnity is de iure positiuo making vse also of the examples of things consecrated to prooue their opinion For as a thing consecrated remaining so cannot bee imployed in humane vses but yet the consecration may bee remooued and the thing made prophane whereby it may lawfully returne to a promiscuons vse so a man consecrated to Munkship remaining so cannot marry but the Munkship and consecration arising from the solemnity of the vow which is de iure positiuo being remoued hee may without any hinderance liue as others doe They brought places of Saint Austin by which it doth manifestly appeare that in his time some Munkes did marry And howsoeuer it was thought they offended in it yet the mariage was lawfull and Saint Austin reprehendeth those who did separate them They said moreouer it was necessary to dispense with Priests or to take away the precept of continencie And the Duke of Bauaria hauing sent to Rome to demaund of his Holinesse the Communion of the Cup requested also that married men might haue leaue to preach vnder which name all the Ecclesiasticall ministery was vnderstood exercised by Parish-Priests in the cure of soules Many reasons were alleadged to perswade the graunt which were resolued into two scandall giuen by incontinens Priests and want of continent persons sit to exercise the ministerie And the famous saying of Pope Pins the second was in the mouth of many that Priests were by the Occidentall Church forbid to marry for good reason but there was stronger reason to restore mariage to them againe Those of the contrary opinion said that it is not the part of a wise Physician to cure one disease by causing a greater that if Priests are in continent and ignorant yet the Priest-hood is not to bee prostituted to 〈…〉 d 〈◊〉 And here many Popes were alleadged who did not permit it because they said it was impossible to attend to the flesh and to the spirit and that 〈◊〉 〈◊〉 was a carnall estate that the true remedie was to make prouision of continent and learned persons by education by diligence by rewards and punishments and in the meane time not to ordaine any but mâ—n of an approoued life and for doctrine to cause Homilies and Catechismes to bee printed in the Dutch and French tongues composed by learned and religios men to bee read to the people out of the booke by the 〈…〉 learned Priests by which meanes the Parish Priests though vnsufficient might satisfie the people The Legates were blamed for suffering this Article to be disputed as being dangerous because it is plaine that married Priests will turne their affections The principal reason why Priests are forbid to marry and loue to their wiues and children and by consequence to their house and Country so that the strict dependance which the Cleargie hath on the Apostolike Sea would cease and to grant mariage to Priests would destroy the Ecclesiasticall Hierarchie and make the Pope to bee Bishop of Rome onely But the Legats excused themselues that to please the Bishop of Fiue Churches who had made this request in the name of the Duke of Bauaria and of the Emperor also to make the Imperialists not to be so earnest in the matter of reformation which was of more importance they were forced to yeeld to this disputation The French-men perceiuing it was the more common opinion that the mariage of Priests might bee dispensed with consulted together whether it were fit to demaund a dispensation for the Cardinall of Borbon as Loraine and the Ambassadours had commission Loraine was of opinion that it was not fit saying that without doubt the Councell would hardly be perswaded that the cause was reasonable and vrgent in regard it was not necessary he should haue posterity the King being young there being two Brothers and other Princes of the blood Catholikes and for gouerning during the minoritie of the King hee might doe it remaining in the Cleargie that in regard of the differences betweene the French and Italians about reformation and the authoritie of the Pope and Bishops their opposities would diligently oppose this demaund that it was better to go to the Pope or expect a better occasion and that it was sufficient for that time to prouide that no doctrine should be established in preiudice of it Some thought that Loraine did not like in his priuate opinion that Borbon should marry in regard it might cause an emulation or diminution of his house
the world and laughter of those who had forsaken the obedience of the Church of Rome who would bee incited to retaine their opinions with greater obstinacie there had beene no Session held of a long time that while Princes did labour to vnite the aduersaries differing in opinions the Fathers came to contentions vnworthy of them that there was a fame that his Holinesse meant to dissolue or suspend the Councell perhaps mooued thereunto by the present state thereof but that his opinion was to the contrary For it had beene better it had neuer beene begun then left vnperfect with the scandall of the world contempt of his Holinesse and of the whole Clergie preiudice of this and other future generall Councels losse of that small remainder of Catholiques and opinion of the world that the end of the dissolution or suspension was onely to hinder the reformation that in the intimation of it his Holinesse did desire his consent and of other Kings and Princes which he did in imitation of his predecessors who alwayes haue thought it necessary for many respects that the same reason doth conclude that it cannot be dissolued or suspended without the same consent And he exborted him not to hearken to those who would haue him to dissolue it a thing shamefull and vnprofitable which vndoubtedly would be a cause of Nationall Councels so much abhorred by his Hol. as contrary to the vnity of the Church which as they haue been hindred by Princes to preserue the Popes authoritie so they cannot be denyed or deferred any more Hee perswaded him to maintaine the libertie of the Councell which was impeached principally by three causes One because euery thing was first consulted of at Rome another because the Legats had assumed to themselues onely the libertie of proposing which ought to be common to all the third because of the practises which some Prelats interested in the greatnesse of the Court of Rome did make He said that a reformation of the Church being necessary and the common opinion being that the abuses haue their beginning and growth in Rome it was fit for common satisfaction that the reformation should bee made in Councell and not in that Cittie And therefore desired his Holinesse to be content that the demands exhibited by his Ambassadours and by other Princes might be proposed In the conclusion he told him hee purposed to assist in Councell personally and exhorted his Holinesse to doe the like This letter was dispatched the third of March and it gaue much offence With which his Holinesse is offended to the Pope For hee thought that the Emperour did embrace much more then his authoritie did reach vnto and passed the termes of his Predecessors men more potent then himselfe But he was displeased more when hee was aduised by his Nuncio that hee had sent copies of the same Letter to other Princes and to the Cardinall of Loraine also which could bee done to no other end but to incite them against him and to iustifie his owne actions Besides Doctor Scheld great Chancellor to the Emperour perswaded Delphinus the Popes Nuncio in that Court that he would be a meanes that the words Vniuersalem Ecclesiam might bee taken away which did inferre the superioritie of the Pope aboue the Councell saying that these times did not comport they should be vsed and that the Emperour and himselfe also did know that Charles the fift of happy memory did hold the contrary opinion in this article and that they should take heed of giuing occasion to his Maiestie and other Princes to declare what they thinke 〈◊〉 The Pope considered that Loraine also had written that it was not 〈◊〉 to 〈◊〉 the difficultie of the words Vniuersalem Ecclesiam c and the aduice which came from Trent that the Cardinall said that neither himselfe nor the French Prelats could endure them that they might not â—anâ—nize an opinion contrary to all 〈…〉 ance which when men came to speake plainly in the discussion of this point would haue more fauorers then was beleeued that they were deceiued who thought she contrary which shewed clearely that hee had treated hereof at the Emperours Court These things considered the Pope thought fit to make a good answere and to send about also to iustifie himselfe Therefore hee wrote to the Emperour that hee had called the Councell with the participation of him and of other Kings and Princes not because And answereth the letter thus the Apostolike Sea had need in gouerning the Church to expect the consent of any authority whatsoeuer because hee had pleniâ—ude of power from CHRIST that all the ancient Councels haue beene assembled by authority of the Bishop of Rome nor any Prince euer interposed but as a meere executor of his will hee had neuer had any purpose either to dissolue or to suspend the Councell but hath alwayes purposed to giue a compleat end for the seruice of GOD that by consulting Rome of the same matters which were disputed in Trent the libertie of the Councel was not only not hindred but promoted rather that no Councell was euer celebrated in absence of the Pope but that hee hath sent instructions which the Fathers haue also followed that the instructions doe still remaine which Pope Celestinus sent the Ephâ—sine Councell Pope Leo to that of Chalcedon Pope Agatho to than of Trullus Pope Adrian the first to the second of Nice Pope Adrian the second to the eighth generall Councell of Constantinople that for proposing in the Councell it hath alwayes belonged to the Pope whensoeuer he hath bin present yea he alone hath resolued and the Councell done nothing but approoue that in absence of the Pope the Legats haue euer proposed or others deputed by them in conformitie whereof the Councell of Trent hath determined that the Legates should propose that this is necessary for the keeping of order in regard there would be a great confusion if the Prelats 〈…〉 iltuously and one against another might set on foote matters seditious and in conuenient that the Legaes haue neuer refused to propose any thing that is profitable that the practises made by dideâ—s against the authoritie of the Apostolike Sea hath much displeased him that all the bookes of the Fathers and Councels are full that the Pope successour of Peter and Vicar of CHRIST is Rastor of the vniuersall Church that many conuenticles and 〈◊〉 haue beene made in Trent against this trueth how soeuer the Church hath alwayes vsed this forme of speech as his Maiestie might feel 〈◊〉 the place which he sent him cited in a paper inclosed 〈…〉 present A paper full of quotations 〈◊〉 haue 〈◊〉 because his Legates vsing 〈…〉 bad 〈◊〉 〈…〉 g take occasion to speake against the libert of the Councell had 〈…〉 to bee contemned so that the Councell might be◠〈…〉 that for reformation hee de 〈…〉 it should 〈…〉 and absolute and hath continually solliâ—â—ted his Legates to resolue vpon 〈◊〉 concerning the Court the
world knew how any pro 〈…〉 with the diminution of his rents and that if any thing 〈…〉 Would no 〈…〉 it that 〈◊〉 could not bee done in 〈…〉 being noâ— informed well instead of reforming would 〈◊〉 more that in the meane while hee desiâ—ed to second it 〈…〉 formation in other Courts also which had no lesse neede of it in the affaires of the Church onely and that perhaps from the abuses therein the euill doth principally arise that concerning the petitions proposed by his Maiesties Ambassadours and others he hath alwayes written they should be examined and discussed each of them in its fit time and that an oder being instituted and continued to handle in Councell matters of faith and reformation of the abuses concerning them both together it could not be altered without confusion and indignitie that his Maiestie hauing touched diuers disorders of the Councell had omitted the principall and fountaine of the others which is that those who ought to receiue law from Councels would giue it vnto them that if the pietie of Constantine and the two Theodosiâ—j were imitated and their examples followed the Councell would haue had no diuision betweene the Fathers and been in great reputation with the world that he desired to assist personally in Councell to remedie the disorders thereof but in regard of his age and of his important affaires it was inpossible for him to goe to Trent and would not speak of translating it to a place whither he might goe for feare of giuing suspicion The Pope thought that the interests of the Emperor and of France could not be vnited with his and therefore could promise himselfe but little and hope lesse of them For they did not thinke of the Synode but for the interests of their estates therefore did desire nothing from it but what might giue satisfaction and contentment to their people and in case they cannot obtaine it to hinder the ending of the Councell and so to keepe their subiects still in hope But these interests could not mooue the King of Spaine whose people are Catholikes and therefore he might conforme himselfe to his wil without preiudice to his states yea that it was good for him to stand vnited with him that he might obtaine graces and therefore he thought it necessarie to solicite him with continuall perswasions and to giue him hope of all satisfaction And Lewis d' Auola did opportunely arriue in Rome sent expresly by his Catholike Maiestie The Pope honoured him aboue measure lodged him in the palace in the roomes formerly inhabited by Count Frederic A Spanish Ambassador commeth to Rome Boremeo his nephew and vsed him with all effectuall courtesie The causes of his comming were to obtaine of the Pope a prorogation for fiue yeeres more of the Subsidie of the Cleargie graunted vnto him and power to sell fiue and twentie thousand crownes of the Fees of the Churches Hee had commission also to procure a dispensation of marriage betweene the Princesse Sister of the King and his Sonne Charles which in Spaine was thought easie because many euen priuate men were dispensed with to marrie the daughter of their brother or sister which is as much as to take the sister of the father Besides Moyses and Aaron were borne of such a matrimonie For the mariage the Pope said he would doe as much as his authoritie would stretch vnto and would cause the matter to be consulted on But the Treatie did not proceede in regard of the infirmitie of the Princesse which succeeded and made her vnfit for marriage Concerning the Subsidie and alienation the Pope shewed a willing minde but made difficulty to doe it while the Prelates were at charges in the Councell promising to gratifie the King if hee would assist him to finish it and to free him from it For matters of the Councell Don Lewis did not proceed farre in the first audiences onely he offered to procure the preseruation of the Popes authoritie and exhorted his Holinesse not to treat a league betweene the Catholikes least the heretickes should doe the like and France runne headlong to any accord with the Hugonots In the meane while diuers assemblies were held in Trent the Emperours Ambassadours called together the Spanish Prelates in the house of the Arch-bishop of Granata to perswade them to consent that the vse of the Cup might be granted in Councell purposing to propose it againe but they found them so auerse that they were forced to bury it in silence The Cardinall of Loraine held many congregations with his Prelats and Diuines to examine the places sent by the Pope to the Emperour in the paper before mentioned and by the Emperour to him concerning the words Vniuersalem Ecclesiam to see whether they were iustly cited and whether the true sence was giuen them that they might as they did make another writing in confutation of it The Emperour gaue order that these places might bee imparted to the Spanish Prelates that he might know their opinion which Fiue Churches hauing done when they were all assembled to this ende Granata answered that his Maiestie needed not to haue taken such paines with them who doe receiue the Councell of Florence but should aske the French-men who receiue that of Basil Vpon this occasion some of them when Fiue Churches was gone from them did perswade that a letter should bee written to the Pope to take from him the bad opinion hee had conceiued of them But Granata refused and said it was sufficient that hee knew by their voyces that they were not opposite heerein yet so as it was not fit they should imitate the flatterie of the Italians And hee vsed these very words Let him restore vnto vs our owne that wee may leaue vnto him more then is his and it is not iust that of Bishops wee should bee made his Vicars Another day the Ambassadours of the Emperour and French King met together to set downe an order that the Decree of residence composed by the Cardinall of Loraine might bee proposed which neither they nor Loraine could obtaine of the Cardinal of Varmia and Simoneta Seripando being sicke and absent In the congregation of the seuenteenth of March one of the Diuines finding opportunitie to digresse from the continencie of Priestes to residence spent his whole large discourse therein Hee brought authoritie and examples to perswade that it was de iure diuino and to answere that obiection that many Canons and Decrees doe command it which needed not if it were commanded by God Hee vsed this conceit that Ius diuinum is the foundation or pillar of residence and Ius Canonicum the Edifice or roofe and that as the building is ouerthrowne when the foundation is remooued and as the roofe falleth when the pillar is taken away so it is impossible to preserue residence with Ius Canonicum onely and those who ascribe it onely vnto that haue no other ayme then to destroy it Hee brought the examples of ancient times noting that
who could determine of him selfe and was of a more gentle and sweete disposition farre from any cunning and not intangled with warre whereas in France the King being a child many that were partakers in the gouernment vsing many artifices and hauing diuers interests it would be very hard to doe any good Where-vpon he resolued that Cardinall Morone before he entred into the affayres of the Councell should goe to the Emperour for this end And remembring what Loraine The Pope resolueth to send Cardinal Morone to the Emperour said in Trent that the Emperour would goe to Bolonia to receiue the Crowne he resolued to try whether he could induce that Cardinall to bee a mediatour herein and so to translate the Councell to that Citie He gaue order to the Bishop of Vintimiglia to insinuate with him and to perswade And hath a plot vpon the Cardinall of Loraine him to it and to giue him a meanes of entrance he caused Boromeo to giue him commission to condole with him for the death of his brother the great Prior. But before this order came the Cardinall was gone for Padua The Bishop therefore conferring with Simoneta concluded that the importance of the matter did not admit any losse of time nor could bee negotiated but in presence Wherefore he resolued to follow him pretending to see a Nephew of his who was very sicke in Padua Being come thither hee visited the Cardinall presented the letters of Boromeo and condoled with him making no shew of any other businesse Talking together the Cardinall demaunded what newes there was in Trent since his departure and whether Cardinall Morone would goe to the Emperour as was reported After many discourses on both sides the Bishop began to put him in minde that his Excellencie had formerly told him in Trent that in case the Pope would go to Bolonia the Emperour would goe thither also and would make it an occasion to receiue the Crowne which would turne to the great aduantage of his Holinesse to maintaine the possession of coronation which Germanie did oppugne The Cardinall affirming this againe the B. added that hee had then sent aduise therof to Rome and now had receiued an answer by which he did conclude that a very faire occasion was presented to his Excellencie of doing much good to the Church of GOD by labouring to bring so profitable a disseigne to effect For in case he could perswade his Maiestie to go to Bolonia calling also the Councell thither he might assure himselfe that his Holinesse would resolue to be there likewise and that by the assistance of them both the affaires of the Synod would haue a quicke dispatch and a happy successe The Cardinall desired to see what was written to him and the Bishop making demonstration to proceede freely with him shewed him the letters of Cardinall Boromeo and a writing of Ptolemeus Gallus the Popes Secretarie The Cardinall hauing read all answered that at his returne to Trent bot should better vnderstand the Emperors mind and what answere the Pope had sent to his Maiestie whereby hee might resolue better and would not faile to bestow his paines if there were occasion The Bishop replying that he might plainely vnderstand the Popes mind by the letters which he shewed him and that there was no cause to expect better information the Cardinall entred into other discourses neither could the Bishop though he often returned to the same matter draw any other answere from him Hee sayd indeed that the Emperour had spoken of his going to Bolonia because the Pope had told him of his purpose to make the reformation but seeing that it is now plaine by long experience that howsoeuer his Holinesse promiseth many things yet nothing is executed in Councell his Maiestie and other Princes do beleeue that hee hath no true meaning of performance and that otherwise the Legates would not haue failed to haue executed his will Hee sayd the Emperour was not satisfied for that the Pope hauing in Ianuary shewed a purpose to go to Bolonia was cooled on the sudden and that when his Maiestie told him of of his desire to assist personally in Councel his Holinesse laboured much to diswade him vsing his wonted varietie of speeches He said also that the Emperour would not resolue to goe into Bolonia lest he should displease the Princes who might doubt that when he was there his Holinesse would gouerne all after his owne manner conclude the Synode as he listed without making any reformation He said he had receiued aduise of the instance made by Don Lewis d' Auila in the name of the Catholique King and was glad to heare it And speaking at large of the particulars hee added that it was necessarie it should bee performed euen from Alpha to Omega and that it was fit to remooue from the Councell fiftie Bishops at the least who doe alwayes oppose all good resolutions Hee sayd that formerly he thought there were more abuses in France then else where but now he knew that there were enough in Italy also For the Churches are in the hands of Cardinals who ayming at profit onely doe wholly abandon them and leaue the cure to a poore Priest by which meanes the Churches are ruined and Simonies and an infinitie of other disorders committed For remedie whereof the Princes and their ministers did proceed moderately hoping that at the last the desired reformation would be made That himselfe also had proceeded with respect but now seeing that it was time to labour in earnest for the seruice of GOD hee would burthen his conscience no more but in the first voyce hee should giue was resolued to speake hereof That his familie had suffered as euery one knoweth the losse of two brothers that himselfe would spend his blood in the same cause though not in Armes as they did that his Holinesse ought not to hearken to those who would diuert him from so pious an intention but to resolue to obtaine a reward at the hands of GOD by the merit of remouing the abuses of the Church Hee sayd also that when the new Legates came who no doubt would be well informed of the Popes minde it would hee knowne what his purpose was concerning the reformation in regard they could haue no cause to delay it if they meant to make it at all And howsoeuer the Bishop did often assay to bring him backe to speake of the iourney to Bolonia yet hee alwayes turned the discourse another way Vintimiglia sent aduice of all to Rome and gaue his censure I that howso euer the Car 〈…〉 had heere to fore made mention of this iourney his mind was contrarie and spake it only in cunning to discouer the intention of his holinesse and of the County and that he was glad he had found his purpose For if he had promised to labour herein he might haue prolonged the businesse and caused diuers preiudiciall inconueniences to arise Aduise came to Rome that the French King had
the reformation would be caused thereby to excuse the Pope that he could not personally assist in Councell and to pray him to hasten the end of it proposing the translation to Bolonia where his Maiestie and the Pope might meete which would bee a good meanes for him to receiue the Crowne of the Empire in so famous an assembly a fauour which neuer had beene done to other Emperours He had charge also to pray him to maintaine the authoritie of the Apostolike Sea against all the plots made to diminish it or rather to bring it to nothing and that the reformation of the Court of Rome might not be made in Trent but by the Pope himselfe that no mention might bee made of renewing the things determined vnder Paul and Iulius in the same Councell that his Maiestie would bee content that the Decrees should bee made in Councell by the proposition of the Legates onely first imparting them and hauing the consent of the Ambassadours of his Maiestie and of other Princes He had commission also to giue the Emperour hope of a particular grant of whatsoeuer hee would demand for his people and to disswade him from holding intelligence with the French King in this matter of the Councell shewing him that as the State of France and Germanie was not the same so the ends of his Maiestie and of that King must needes be diuers and their counsels different The Legates remayning in Trent did willingly giue the Prelates leaue to depart and especially those who held the institution of Bishops and residence to bee de iure diuino The 20. of Aprill Loraine returned and was met by the Ambassadours of the Emperour of Polonia and of Sauoy and the same day newes came of the peace concluded by the French King with the Hugonots which was more for the aduantage of the Catholique party For after the battell before mentioned the factions were equally balanced vntill the death of Guise Afterwards Colignie tooke by assault the fort of Cadome with so much reputation to himselfe and diminution of the Catholiques that it was resolued in the Kings Councell to conclude the treaty of peace which was continually managed euer since the battell To this end the seuenth of March an assembly was made to which the prisoners Conde and the Constable were brought And after some speech they being released vpon promise to conclude the 〈◊〉 conditions the Hugonote Ministers assembled and resolued not to consent to any agreement except the Edict of Ianuary might bee obserued without any exception or condition adding also that hereafter their religion should not bee called new that children baptized by them should not bee rebaptized that their marriages should bee esteemed lawfull and their children legitimate From which conditions because they would by no meanes depart Conde and the Nobility weary of warre without calling the Ministers any more did make the agreement And the capitulations concerning religion were these That where the Noblemen of the Hugonots haue high iustice they may liue in their houses in liberty of conscience and exercise of the reformed religion with their families and subiects The conditious of the accord in Frace That other Gentlemen who hold in fee not dwelling vnder other Catholique Lords of high iustice but immediatly vnder the King may exercise the same in their houses for themselues and their families onely That in euery Bayliweeke an house shall bee appointed in the Suburbs in which the reformed religion may be exercised by all of that iurisdiction That euery one may liue in his owne house without being enquired into or molested for his conscience That in all Cities where that religion hath beene exercised vntill the seuenth of March it shall bee continued in one or two places of that citie so that the Catholike Churches be not taken for that vse which also shall be restored to the Ecclesiastiques in case they haue beene surprised by them yet so as that they shall not pretend any thing for demolitions made That in the Citie and Precincts of Paris there shall bee no exercise of that religion but those who haue houses or reuenues there may returne and enioy them without being molested for matters either past or to come concerning their consciences That all shall repossesse their goods honors and offices notwithstanding the sentences to the contrary and executions of them since the death of Henrie the second vntill now That the Prince of Conde and all his followers shall be said to haue a good end and intention for the seruice of the King That all prisoners of warre or iustice for matter of religion shall freely be set at libertie That an obliuion of things past shall be published and iniuring and prouoking one another as also disputing and contending about religion shall be forbid and that they shall liue as brothers friends and fellow Citizens This accord was established the twelfth of March to the discontentment of Colignie who sayd their affaires were not in state to make such aduantagious conditions That it was proposed vnto him in the beginning of the warre to make peace with the Edict of Ianuary and now that they might require more aduantage the conditions were worse To say that in euery Bayliweeke there shall be one place for the exercise of religion is to take away all from GOD and to giue him a portion But the common inclination of all the Nobility did force him to be content Concerning these conditions the Kings letters were dispatched the nineteenth of the same moneth◠in which it was sayd That it hauing pleased God to permit for some yeeres the kingdome to be afflicted with seditions and tumults raised for matter of religion for which cause armes were taken with infinite slaughters sacking of cities ruines of Churches and now by continuance of the euill hauing experience that warre is not the proper remedie for this maladie the King hath thought fit to reunite his Subiects in good peace trusting that time and the fruit of an holy free generall or Nationall Councell will establish the same And heere the Articles concerning religion were added besides the others in matters of State which letters were published and registred in Court of Parliament and publikely proclaimed in Paris the seuen and twentieth of the same moneth This was blamed by the greater part of the Fathers in Councell who said it was to preferre the things of the world before the things of GOD yea to ruine both the one and the other For the foundation of a state which is religion being remoued it is necessarie that the temporall should come to desolation whereof the Edict made before was an example which did not cause peace and tranquillitie as was hoped but a greater warre then before And some of the Prelats did dare to say that the King and the whole Counsell had incurred the excommunications of many Decretals and Bulls for hauing giuen peace to the heretikes and that there was no hope that the affaires of
ab oue the Pope that Saint Peter had learned to abstaine from wordly matters whereas this his successor and no imitator did pretend to giue and to take honours from Kings that by the diuine Nationall and ciuill Law account was held of the Eldest sonne both in the life time and after the death of the father but Pius doth refuse to preferre the eldest King before those who were borne long after him that GOD in respect of Dauid would not diminish the dignitie of Solomon and Pius the fourth with out respect of the merites of Pipin Charles Lewis and of other Kings of France doeth pretend with his decree to take away the prerogatiues of the successors of those Kings that against the Lawes of GOD and man without any knowledge of the cause hee hath condemned the King taken his most ancient possession from him and pronounced against the cause of a pupil and widow that the ancient Popes when a generall Synod was celebrated haue neuer done any thing without approbation thereof and Pius hath without that Councell which representeth the Church vniuersall taken away the possession of the Orators of a King a pupill not cited sent not to him but to the Synod that to the end prouision might not bee made against it he hath vsed diligence to conceale his decree commancing the Legats vpon paine of excommunication to keepe it secret that the Fathers should consider whether these be the facts of Peter and other Popes and whether they the Ambassadours are not forced to depart from the place where Pius hath left no place for Lawes nor so much as any print of libertie of the Councell in regard nothing is proposed to the Fathers or published if it be not first sent from Rome that they did protest onely against that Pius the fourth adoring the Apostolike Sea and the Pope and the Church of Rome refusing onely to obey this man and to esteeme him the Vicar of CHRIST that they will alwayes haue in great veneration the Fathers but seeing that whatsoeuer is done is not done in Trent but in Rome and that the Decrees published are rather of Pius the fourth then of the Councell of Trent they will not receiue them for the Decrees of a generall Synod In conclusion he commanded the Prelates and Diuines in the Kings name to depart and to returne when GOD should restore the due forme and libertie to generall Councels and the King receiue his due place But there was no occasion to protest For the Count considered finally that howsoeuer the Spanish party was greater in number of Prelats then the French yet because the dependants of the Pope who at the first were on this side when they vnderstood the will of his Holines would now knowing that a dispatch was made to Rome for this cause thinke fit he should desist vntill the answere and the new order came and therefore ioyne with the French his side would prooue to bee the weaker Therefore inclining to a composition and all the other Ambassadours and the Cardinall Madruccio interposing after many difficulties they agreed that neither Incense nor the Pax should be giuen in the publique ceremonies vntill the answere of the King of Spaine did come This accord displeased the Popes dependants who would haue beene glad of that occasion to interrupt the progresse of the Councell as also those who beeing weary of Trent and nor seeing how the Councell could either proceed or be ended desired the interruption as the lesser euill that the discords might not increase It is certaine that the Pope himselfe receiuing aduice of this composition did take it ill in regard of the same feare that the discords may not bee made greater and some euill enâ—de And the Spanish ministers in Italy did all blame the Count for letting slippe so fauourable an occasion for the seruice of the King This controuersie being composed the Legats intent vpon the celebration How the difficulties in the points for the next Session were remooued of the Session because the time approched consulted what might 〈◊〉 done to remooue the differences Loraine proposed the omission of the two articles that is of the Institution of Bishops and of the authority of the Pope as things wherein the parties were to passionate and concerning Bishos to say nothing but what concerneth the power of Order To some of the Papalins this seemed a good remedie but to others not who said that this would bee attributed to the Pope as if the forme last composed did not please him and the Princes would wonder why his Holines should not rest content hauing the same power giuen him which Saint Peter had which would haue giuen matter of discourse to the heretiques Besides the Spaniards would take occasion to haue little hope hereafter to agree together in any thing whence infinite difficulties would arise in other matters also Moreouer there might bee a doubt whether it could be effected because it was probable that many of the Fathers Would require that those Articles should bee declared The Cardinall of Loraine offered that the Frenchmen should not require it and so to labour with the Spaniards that they also should be content adding that in case the Legats would doe the like with the Italians who doe with too much passion oppose the others all would bee composed And very fitly order camefrom the Emperour to his Ambassadours to vse all meanes that the authoritie of the Pope should not bee discussed in Councell which his Maiestie did because hee saw the maior part was inclined to enlarge it and feared that something might bee determined which might make his concord with the Protestants more difficult The Ambassadours hauing treated with the Legats in conformitie hereof as also with Loraine and other principall Prelates did cause this Article to bee omitted as also that other of the Institution of Bishops But first they made many consultations about it admitting vnto them the Prelates which were of greatest note and had most followers sometimes more sometimes fewer that they might so dispose of matters as that all might rest contented and the Decrees of the prouisions made against the abuses were giuen sorth Concerning the first point which was of the election of Bishops the Ambassadors of Spaine and Portugall did sharply oppose this particular that the Metropolitans should examine the persons promoted to Bishoprikes whereof much hath beene said before saying that this was to subiect the Kings to the Prelats their subiects because authoritie was indirectly giuen them to reiect the Kings nominations The French Ambassadors beeing demanded what their opinion was made shew they did not câ—re whether it were decreed or not Whereupon the Popish Prelats who thought it as diminution to the Popes authoritie sayd that all that point might bee omitted especially because in the fift Session sufficient prouision was made in that matter But others opposing hotely a conclusion was made by common consent that it should bee deforred vntill the next
ordination The Archbishop of Otranto and other Popish Prelates suspected that by such generall words signifying that all holy Orders without making difference are by ordination of CHRIST 〈◊〉 〈…〉 ght be inâ—â—redthat Bishops are equal to the Pope But the Popish Diuines and Canon 〈…〉 did perswade them not to make difficultie because it was manifest by the Canons precedent and subsequent that nothing was spoken of 〈◊〉 Order in which the Pope doth not exceed the Bishops and 〈◊〉 mention made of 〈◊〉 〈◊〉 The same men suspected also the Proheme of the Article of residence where it was said that those who haue cure of soules are bound by Gods commaund to knowe their sheepe c inferring that it was in some sort declared that Residence was by the commandement of God But the greater part of the Papalines were of the contrary opinion saying that all those particulars which are said to bee commanded by God to him who hath charge of soules may be obserued in absence though not so well as in presence and that the wordes following doe prouide against all preludice to his Beatitude They said moreouer that it hauing bin composed by the Cardinal of Maâ—tuâ— and often consulted on this doubt was neuer made and that at Rome likewise they did not thinke it preiudiciall But Otranto and his followers could not possibly bee remoued from their opinion Some of the Spaniards were very earnest for the declaration that the Institution of Bishops and Residence are de iure diuino but were forced to desist because the maior part of their Colleagues were disswadâ—d by Loraine who vsed tearmes of conscience saying it was not good nor acceptable to GOD when the good desired could not bee effected to cause euill by a superfluous and vaine instance that it was sufficient to hinder the preiudice which some thought to haue done the truth by establishing contrary opinions and that if all could not bee now obtained which was desired some thing might bee hoped for hereafter by the assistance of GOD. But Granuta Segouia and some others could not bee remooued by any meanes and on the other side it was not possible to make quiet the Patrâ—arke of Ierusalem or the Archbishop of Otranto and their adherents who resolued to crosse all that was proposed as not seruing to remoue the differences but onely to couer them beeing assured that in the progresse they would returne with greater force and thinking it better in case they must needes breake to doe it before the Session then after Neither were the Legates able to perswade them Notwithstanding these two contradictions matters were established with the other principall Prelates and the ninth of Iuly the generall Congregations began in which all that belongeth to the doctrine and Canones of Order being first read the Cardinall of Loraine gaue an example of speaking briefly and making no difficultie and was imitated by others vntill it came to Granata to speake who said it was an indignitie that the Fathers The Spanish Prelats are constant in their opinion coÌ„cerning the Institution of Bishops should bee thus derided handling the foundation of the Institution of Bishops so long and now omitting it requiring the declaration de iure diuino and wondring why a point so true and infallible should not bee declared He added that all bookes which say the contrary ought to bee condemned as hereticall Segouia adhered to him and said it was an expresse trueth which could not bee denied and that it ought to bee declared to condemne the heretiques who defend the contrary Guadiâ—e Aliffe Morte Maraâ—â—o and some other Spanish Prelates followed some of which said that their opinion was as true as the precepts of the decalogue The Bishop of Conimbri 〈…〉 did complaine publiquely that the trueth was circumuonted by craft that is by ordaining titular Bishops For this did shew that 〈…〉 diction was not essentiall to a Bishopricke nor receiued immediatly from CHRIST And hee required a declaration to the contrarie repeating the conceipt often vsed that a Church and faithfull subiects were as essentiall to a Bishop as a wife to an husband The Decree of Residence being proposed afterwards Loraine did approoue it with the same breuitie onely hee aduised that where the causes of absence are expressed amongst which is vtility of the Church vtility of the Common-wealth should bee added also to remooue all impediment which that Decree might bring to the admission of Prelates to offices and publique Councels wherein he had a generall applause Madruccio who followed spake in the same manner The Patriarke of Ierusalem and the Archbishops Verallo and Otranto refused to deliuer their opinions concerning that Decree whereof the Archbishop Braga when his turne was to speake complained and turning to the Legates told them after a reprehending manner that they ought to vse their authoritie and to force the Prelates to speake their opinions and that it was a bad example in Councell as if they were compelled to bee silent or had an ambition not to speake but when they had followers Whereupon others who resolued to imitate them changed their purpose and consented to the Decree The other Decrees were approoued as they were read but onely that Granata made instance that Residence might bee declared to bee de iure diuino in plaine words because hee said the ambiguous words of the Proheme were vnworthy of the Councell which was assembled to take away and not to increase the difficulties that bookes maintaining the contrary should bee prohibited and that Cardinals should expresly and namely bee comprehended in the Decree This last concerning Cardinals did seeme to please many Whereupon Morone answered that consideration should bee had of it and that it should be spoken of another time They proceeded in the residue and in the end the Patriarch and the two Archbishops consented also to the Decree which was the first thing to make them hope that the Session could be celebrated at the time appointed a thing thought impossible but effected by the dexterity of the Cardinall of Loraine The dayes following the Fathers gaue their voyces concerning the other Articles of reformation In which there was no difference of moment but onely that at the great instance of Pompeius Zambeccari Bishop of Sulmona one particle was remooued out of the Articles of the first Tonsure in which it was said that if the promoted shall committe any delict within sixe moneths after the ordination the ordination shall bee presumed to bee fraudulent and the ordained shall not enioy the priuiledge of the Court and whereas it is decreed that none should bee ordained before hee was appropriated to some Church the innouation of the Decrees made by the Later an Councell was added that those also who were ordained to the title of the Patrimonie should bee applied to the seruice of some Church in which they should actually exercise themselues or otherwise should not bee partakers of the priuiledges This last was taken away also and
Fathers were admonished to put vp in writing to the deputies the abuses obserued by them in the matter of Matrimonie The voyces beeing all giuen concerning the Anathematismes two Articles were proposed the promotion of married persons to holy Orders and the making voyde of clandestine marriages For the former the Fathers Two new Articles concerning married Priests and secret mariages did vniformely and without difficultie agree on the negatiue and the Arch-bishop of Prague and the Bishop of Fiue Churches who perswaded them to thinke better on it were scarcely heard But the other of clandestine marriage did not passe so For one hundred thirty and sixe did approue the making it voyd fiftie seuen did contradict and ten would not declare themselues The Decree was composed according to the opinion of the Maior part that howsoeuer clandestine mariages were good so long as the Church did not make them voyde and therefore the Synod doth anathematise him that thinketh the contrarie yet the Church hath alwayes detested them And now seeing the inconueniences the Synod doth determine that all persons which hereafter shall either marrie or betroth themselues without the presence of three witnesses at the least shall bee vnable to contract and whatsoeuer they doe therein shall be voide And another Decree followed commanding the Banes but concluding that if there were a necessitie to omit them the mariage might be made so that it were in presence of the Parish Priest and of fiue witnesses at the least publishing the Banes afterwards vpon paine of excommunication to him that should contract otherwise But that great number which would make void the secret mariages was diuided into two parts some following the opinion of those Diuines who grant power to the Church to make the persons vncapable and some those who say it may make the contract voide And the Legates themselues did differ Morone was content with any resolution so that they might dispatch Varmiense thought that the Church had no power herein and that all mariages celebrated in what manner soeuer with consent of the persons contracting are good Simoneta said that the distinction of the contract of Matrimonie from matrimonie it selfe and the giuing of power to the Church ouer the one and not ouer the other seemed to him sophisticall and chimericall and was much inclined not to make any innouation Concerning the abuses of Matrimonie many Prelates considered that the causes to hinder mariages and to make them voyde though they were contracted were so many and happened so often that there were but few not subiect to some of those defects and which was more persons did contract ignorantly either not knowing the prohibition or the fact or by forgetfulnesse in whom after they knew the trueth many perturbations and scruples did arise as also suits and contentions about the legitimation of the issue and the dowries The impediment of kinred contracted in baptisme was particularly alleadged for a very great abuse because in some places twenty or thirty men were inuited for God-fathers and as many women for God-mothers betweene all which by Ecclesiasticall constitution a spirituall kinred doth arise who oftentimes not knowing one another do ioyne in marriage Many thought fit to take away this impediment not because it was not well instituted at the first but for that the cause of the institution beeing ceased the effect ought to cease also They considered that the gossips were then sureties to the Church for the faith of the children baptized and therefore were bound to instruct and chatechize them according to their capacitie by which meanes they conuersed often and familiarly with them and their parents as also the gossips amongst themselues by which meanes a certaine relation did arise betweene them which was a cause to be reuerenced and sufficient to prohibite marriage as all other causes to which reuerence ought to bee borne But afterwards when vse bad abolished whatsoeuer was reall herein and the God-father did seldome see his God-childe and had no care at all of his education the cause of reuerence ceasing the relation ought not to haue place Likewise the impediment of Affinitie by fornication nullifying marriages vntill the fourth degree it beeing a matter of secrecie did ensnare many who vnderstanding the trueth after the mariage were filled with perturbations For kinred of Consanguinity and Affinity it was said that the same account beeing now not made of it as formerly was and amongst great personages scarce memorie kept of the fourth degree that might bee omitted also Wherein there was much disputation Some thought that as seuen degrees of kinred did hinder marriage for many hundred yeeres and Innocentius the third tooke away three of them at once restrayning the impediment vnto the fourth alleadging very common reasons that there are foure Elements foure humours of mans body so it appearing now that foure cannot bee obserued without many inconueniences the impediments may bee more iustly restrayned to the third Others contradicted and sayd that so they might hereafter proceede further and at the last come to that of Leuiticus which would cherish the opinion of the Lutherans and therefore did conclude that it was dangerous to innonate Which opinion after much examination did preuaile Some thought that the impediment of fornication beeing secret ought wholly to beetaken away But they preuailed not because there appeared an inconuenience in regard that many things which first are secret are published afterwards Many were of opinion that no nouitie should bee made in these prohibitions but power granted to Bishops to dispence and maintained that it was better to giue it to them then to the court because they knowing better the merits of the fact and the causes may exercise distributiue iustice more exactly herein They sayd the court of Rome doth often giue dispensations to persons not knowen who obtaine them by deceipt and that diligence cannot be vsed in regard of the distance of the Countreys besides the world beeing scandalized thinking they are not giuen but for money that imfamie ought to be taken away The Spaniards and French-men laboured effectually herein but the Italians said they did it to make themselues all Popes and not to acknowledge the Apostolique Sea and that the difficultie of sending to Rome and negotiating the expedition with paines and cost was profitable because by that meanes few marriages were contracted in degrees prohibited whereas if by granting power to Bishops there were aâ—facility herein the prohibitions would in a short time come to nothing and so the Lutheranes would gaine their opinion Here upon a common inclâ—natioâ— grew that none should bee dispensed with in these prohibitions but for a very vrgent cause into which opinion those who could not preuaile for the Bishops did enter also thinking it was more for their credit if that which was forbid to them were not granted to others After many discourses in the Congregations it was resolued to restraine spirituall kinred and affinity by mariage and
giuen by the Legates made for the interests of Rome could not be fitted to other countreys But the Cardinall of Loraine and the French and Portugall Ambassadours contradicted alleadging that euery one might speake his opinion concerning the Articles proposed and propose others if there were cause so that there was no need to giue this distast to the Pope and the Legates who could not endure to heare speach of Nations in Councell And the Imperialists comming to this opinion also the Count retired but said that diuers considerations ought to bee had concerning those which were proposed The Cardinall of Loraine counselled the Legats to facilitate the businesse and to take away those points which might seeme to cause contradiction adding that the fewer matters were handled the better it would be whereat Varmiense seeming to wonder Loraine asked him whether hee marueiled The Card of Loraine excuseth the change of his minde because hee saw not in him that heate and desire of reformation as hee had made demonstration of at other times and he added that his desire was the same and had the same disposition of minde to imploy all his force therein but that experience hath taught him that not onely nothing perfect or ordinarie can bee done in Councell but that euery enterprise in that businesse turneth to the worst He perswaded also the Count of Luna not to seeke to hinder the reformation totally but if there were any thing which did not fully satisfie him hee should make the partcular knowen and hee would labour that contentment should be giuen him The Emperours Ambassadours first of all gaue their answere in writing the one and thirtieth of Iuly in which they said that desiring a generall reformation in the head and members and hauing read the Articles exhibited they had added some things and noted others desiring they might be corrected accordingly and discussed by the Fathers And because the Emperour with the Ambassadours of many Princes did hold a Diet in Vienna to handle many things concerning the Councell they hoped they would take it in good part if hauing receiued a new commandement from his Maiestie they should present other considerations also and that for the present they added eight Articles to those proposed by them 1 That a serious and The Imperialists adde 8. Articles more durable reformation of the Conclaue might bee made in Councell 2. That alienation of Ecclesiasticall goods without the free and firme consent of the Chapter might be prohibited and especially in the Roman Church 3. That Commendaes and Coadiutories with future succession might bee taken away 4. That Schooles and Vniuersities might be reformed 5. That the Prouinciall Councels may bee inioyned to correct the Statutes of all the Chapters as also that authoritie may bee giuen to reforme Missals Breuidries Agends and Graduals not in Rome onely but in all Churches 6. That Lay-men may not bee cited to Rome in the first instance 7. That causes may not bee remooued from the Secular Court to the Ecclesiasticall vpon pretence of iustice denyed before the trueth of the supplication bee knowen 8. That Conseruators may not bee giuen in prophane matters And concerning the Articles exhibited by the Legates they noted many things part whereof as being but of small weight it will not be amisse to omit Those of importance were That Cardinals might bee chosen out of all Nations that the Vniuersall Bishop might bee created by Electors of all Countreys That the prouisions against Pensions Reseruations and Regresses should bee extended not onely to the future but to those also that are past That the kissing of the Gospel should not be taken from the Emperour and Kings who ought to defend it That it may be declared what secular affaires are prohibited to Ecclesiastiques that that which is determined in the decree of Residence may not be crossed That in the Article of not laying taxes vpon the Ecclesiastiques the cause of Subsidie against the Turkes and other Infidels may be excepted The proposition though it were of hard digestion did not so much trouble the Legats as the doubt mooued that some extraordinary demaund for change of Rites receiued by the Church of Rome and relaxation of Precepts de iure Positiuo might come from the Diet in Vienna The third of August the Frenchmen gaue their obseruations the essentiall whereof were That the number of Cardinals might not exceed foure and The articles exhibited by the French-men twentie and that no more might be created vntill they were reduced to that paucitie That they may bee elected out of all Kingdomes and Prouinces That there may not be two of one Diocesse nor more then eight of one Nation That they may not bee lesse then thirtie yeeres of age That the nephew or brother of the Pope or of any Cardinall liuing may not bee chosen That Bishoprickes may not bee giuen them that they may the better assist the Pope and that their dignitie being equall their reuenew may bee equall also That none may haue more then one Benefice and that the difference vnknowen to the good ages of the world of Benefices simple and with cure compatible and incompatible may be taken away and that hee that hath two at this present may choose and keepe one only and that within a short time That resignations in fauour may be quite taken away That it may not bee prohibited to conferre Benefices onely vpon those who haue not the language of the Countrey because the Lawes of France forbid all strangers without exception to haue Offices or Benefices in the Kingdome That the criminall causes of Bishops may not be iudged out of the kingdome in regard of the ancient priuiledge of France that none may bee iudged out of the Kingdome neither voluntarily nor by compulsion That power may bee restored to Bishops to absolue from all cases without exception That to take away suits for Benefices preuentions resignations in fauour mandats expectatiues and other vnlawfull wayes to obtaine them may be remooued That the prohibition that the Clergie may not meddle in secular matters may be expounded so that they may abstaine from all functions which are not holy Ecclesiasticall and proper to their order That the Pensions alreadie imposed may be taken away and abrogated That in causes of Patronage the ancient institution in France may not be changed to giue sentence in the possessorie for him who is in the last possession and in the petitorie for him who hath a lawfull title or a long possession That the lawes of France concerning Ecclesiasticall causes may not bee preiudiced that the possessorie may beiudged by the Kings Iudges and the petitorie by the Ecclesiastiques but not out of the Kingdome That none may be assumed to bee Canon in a Cathedrall Church before he be fiue and thirtie yeeres old That for the Article containing the reformation of Princes the Clergie may bee first intirely reformed in this Session and that which belongeth to the dignity
ought to bee obserued vpon paine of Anathema 1. That Ecclesiasticall persons may not bee iudged in a secular Court howsoeuer there may bee doubt of the title of the Clerkeship or themselues consent or haue renounced the things obtained or for any cause whatsoeuer though vnder pretence of publike vtilitie or seruice of the King nor shall be proceeded against there in cause of murder if it bee not truly and properly a murder and notoriously knowne nor in other cases permitted by the law without the declaration of the law going before 2. That in causes spirituall of matrimonie heresie patronage beneficiall ciuill criminall and mixt belonging in what manner soeuer to the Ecclesiasticall Court as well ouer persons as ouer goodes tithes fourths and other portions appertaining to the Church or ouer beneficiall Patrimonies Ecclesiasticall Fees temporall iurisdiction of Churches the temporall Iudges shall not meddle neither in the Petitorie nor in the Possessorie taking away all appeale vpon pretence of iustice denied or as from an abuse or because the things obtained are renounced and those who shall haue recourse to the Secular magistrate in the causes aforesaid shall bee excommunicated and depriued of their rights belonging vnto them in these things And this shall be obserued also in causes depending in what instance soeuer 3. That the Seculars shall not appoint Iudges in causes Ecclesiasticall though they haue Apostolike authoritie or a custome time out of mind and the Clerkes who shall receiue such offices from the Lakes though by vertue of any priuiledge whatsoeuer shall bee suspended from their orders depriued of their Benefices and offices and made vncapeable of them 4. That the Secular shall not command the Ecclesiasticall Iudge not to excommunicate without licence or to reuoke or suspend the Excommunication denounced nor forbid him to examine cite and condemne or to haue Sergeants or Ministers for execution 5. That neither the Emperour Kings nor any Prince whatsoeuer shall make Edicts or Constitutions in what manner soeuer concerning Ecclesiasticall causes or persons nor meddle with their persons causes iurisdictions or tribunals no not in the Inquisition but shall bee bound to affoord the seculat Arme to Ecclesiasticall Iudges 6. That the temporall iurisdiction of the Ecclesiastikes though with meere and mixt power shall not bee disturbed nor their subiects drawne to the Secular tribunals in causes temporall 7. That no prince or magistrate shall promise by Briefe or other writing or giue hope to any to haue a Benefice within their dominions nor procure it from the Prelates or Chapters of Regulars and hee that shall obtaine it by that meanes shall bee depriued and yncapeable 8. That they shall not meddle with the fruites of Benefices Vacant vnder pretence of custodie or patronage or protection or of withstanding discords nor shall place there either Bayliefes or Vicars and the Seculars who shall accept such offices and custodies shall bee excommunicated and the Clerkes suspended from their Orders and depriued of their Benefices 9. That the Ecclesiastikes shall not bee forced to pay taxes gabels eithes passages subsidies though in the name of gift or loane either in respect of the Church goods and of their Patrimonial except in Prouinces where by ancient custome the Ecclesiastikes themselues doe assist in publike Parliaments to impose Subsidies both vpon the Laitie and the Clergie to make warre against the infidels or for other vrgent necessities 10. That they shall not meddle with Ecclesiasticall goods mooueable or immooueable vassallages tenths or other rights nor in the goods of communities or priuate men ouer which the Church hath any right nor shall rent out the depasturing or herbage which groweth in the lands and possessions of the Church 11 That the letters sentences and citations of Iudges Ecclesiasticall especially of the Court of Rome so soone as they bee exhibited shall bee intimated without exception published and executed neither shall it bee necessarie to require consent or licence which is called Exequatur or Placet or by any other name either for this or for taking possession of Benefices though vpon pretence of withstanding falshoods and violences except in fortresses and those Benefices in which Princes are acknowledged by reason of the temporalitie and in case there shall bee doubt of falsitie or of some great scandall or tumult the Bishop as the Popes delegate shall constitute what hee thinketh needefull 12. That Princes and Magistrates shall not lodge their officers seruants souldiers horses or dogs in the houses or Monasteries of the Ecclesiastikes nor take any thing from them for their foode or passage 13. And if any Kingdome Prouince or place shall pretend not to be bound to any of the things aforesaid by vertue of priuiledges from the Apostolike Sea which are in actuall vse the priuiledges shall bee exhibited to the Pope within a yeere after the end of the Councell which shall bee confirmed by him according to the merites of the Kingdomes or Prouinces and in case they be not exhibited before the end of the yeere they shall be vnderstood to bee of no force And for the Epilogue there was an ad 〈…〉 tion to all Prindes to haue in veneration the things which concerne the Clergie as peculiar to God and not to suffer them to bee offended by others renewing all the constitutions of Popes and holy Canons in fauour of Ecclesiasticall immunitie commanding vnder paine of Anathema that neither directly nor indirectly vnder any preâ—ence whatsoeuer any thing bee constituted or executed against the persons or goods of the Clergie or against their libertie any priuiledges or exemptions though immemoriall notwithstanding And this is it which was first imparted to the Ambassadours and by each of them sent to their Princes whereupon the French King gaue the order to his Ambassadors before mentioned And the Emperor hauing seene them wrot to the Cardinall Morone that hee could not possibly assent either as Emperor Are distastfull to the Emperour or as Arch-Duke that they should speake in Councell of reforming the iurisdiction of Princes nor to take from them authority to receiue assistance and contributions from the Clergie putting him in minde that all the former euils did arise from the oppressions attempted by the Ecclesiastikes against people and Princes That they should beware not to prouoke them more and cause greater inconueniences to arise After Loraine was departed the French Ambassadours put their protestation in order to make vse of it if need were In the Congregation of the two and twentieth of September one of the Fathers made a long speach to shew that the cause of all deformation proceeded from Princes that they had more neede of reformation that the Articles were already in order and was now time to propose them that they might not vanish to nothing by delaies After hee had spoken the Ambassadour de Ferrieres made a long querulous The speach of de Ferrieres Oration or as the Frenchmen say a complaint The contents whereof in the
principall points were That they might say to the Fathers as the Ambassadours of the Iewes did to the Priests Ought wee also to continue fasting lamenting That there are more then 150. yeres part since the most Christian Kings haue demanded of the Popes a reformation of the Ecclesiasticall discipline that for this end only they haue sent Ambassadors to the Synods of Constance Basil and the Lateran to the first of Trent finally to this second What their demands were Iohn Gerson Ambassadour in that of Constance the Orations of Petrus Danesius Ambassadour in the first of Trent of Guido Faber and of the Cardinall of Loraine in this second doe testifie in which nothing was demanded but the reformation of the manners of the ministers of the Church and notwithstanding this they must still fast and lament not seuentie yeeres but two hundred and GOD grant they be not three hundred and many more And if any should say that satisfaction hath beene giueth them by Decrees and Anathematismes they did not thinke that this was to satisfie to giue one thing in payment for another If it shall bee said that they ought to bee satisfied with a great bundle of reformations proposed the moneth before they had spoken their opinion concerning that and sent it to the King who had answered that he saw few things in it befitting the ancient discipline but many things contrary That that is not the plaster of Isaias to heale the wound but of Ezekiel to make it raw though healed before That these additions of excommunicating and anathematizing Princes was without example in the ancient Church and did make a way to rebellion and all the Articles concerning the reformation of Kings and Princes haue no ayme but to take away the libertie of the French Church and offend the Maiestie of the most Christian Kings who by the example of Constantine Iustinian and other Emperours haue made many Ecclesiasticall lawes which haue not onely not displeased the Popes but they haue inserted some of them in their Decrees and iudged Charles the Great and Lewis the ninth principall authors of them worthy of the name of Saints He added taht the Bishops had with them gouerned the Church of France not only since the times of the Pragmatique or Concordate but foure hundred yeeres and more before the booke of the Decretals and that these lawes haue beene defended and renewed by the later Kings since that the Decretals substituted in place of them haue derogated from them in the times following That the King beeing now of age would reduce those lawes and the libertie of the French Church into obseruation because there is nothing in them contrarie to the doctrine of the Catholique Church to the ancient Decrees of Popes nor to the Councels of the Church vniuersall Hee said moreouer that those lawes doe not prohibite Bishops to reside all the yeere and to preach euery day not onely nine moneths and in the feasts as was decreed in the last Session nor forbid them to liue in sobrietie and pietie and hauing the vse onely and not the benefit of the reuenues to distribute them or rather to render them to the poore who are owners of them And hee proceeded in naming other things of the Councel with the like ironicall manner that hee seemed to iest at them Hee added that the power giuen by GOD to the King the lawes of France and the libertie of the French Church haue alwayes forbid Pensions Resignations in fauour or with Regresse pluralitie of Benefices Annats Preuentions and to litigate for the Possessorie before any but the Kings Iudges or for the propriety or other cause ciuill or criminall out of France and forbid also the hindering of appeales as from abuse or to hinder that the King Founder and Patron of almost all the Churches of France may not make vse of the goods and reuenues though Ecclesiasticall of his Subiects for instant and vrgent necessitie of the Common-wealth Hee said afterwards that the King marueiled at two things One that they the Fathers adorned with so great Ecclesiasticall power in the ministerie of GOD assembled onely to restore Ecclesiasticall discipline not regarding this should binde themselues to reforme those whom they ought to obey though they were stiffenecked Another that they should think they can and ought without any admonition excommunicate and anathematise Kings and Princes which are giuen by GOD to men which ought not to bee done to any ordinary man though perseuering in a most grieuous offence He said that Michael the Archangel durst not curse the Deuill or Micheas or Daniel the most wicked Kings and yet they the Fathers were wholly conuersant in maledictions against Kings and Princes and against the most Christian if hee will defend the lawes of his ancestors and the liberty of the Gallicane Church His conclusion was that the King did desire them not to decree any thing against those 〈◊〉 or if they should that hee commanded his Ambassadors to oppose the Decrees as 〈…〉 they did oppose them But if 〈…〉 ting the Princes they would attend seriously to that which al the world expectch it would bee most 〈◊〉 〈…〉 ble to the King who did command them the Ambassador 〈…〉 to 〈◊〉 that 〈…〉 hee spake in the Kings name Afterwards hee did 〈…〉 the heauen earth and the Fathers to consider whether the Kingâ— demand were iust whether it were honest for them to make orders for themselues throughout the whole world whether this were a â—â—me to take compassion not vpon the Church nor vpon France but vpon themselues the Fathers their dignity reputation and 〈…〉 s which cannot do preserued but by the Arts by which they were gained in the beginning that in so great confusions they must bee wary and not cry when CHRIST commeth sâ—nd Vs into the heard of 〈◊〉 that if they would restore the Church to the ancient reputation comp 〈…〉 the aduersaries to repentance and reforme Princes they should follow the example of Ezekias who did not imitate his father nor his first second third and fourth grand-father who were vnperfect but went higher to the imitation of his perfect ancestors so it was not fit at that time to respect the next predecessors though very learned but to ascend as farre as Ambrose Augustine and Chrysostome who ouercame the heretiques not by arming Princes to the warre themselues in the meane while picking their nailes at home but with prayers good life and sincere preaching For they hauing framed themselues first like Ambrose Austine and Chrysostome will make the Princes also to become Theodosii Honorij Arcadij Valentiniani and Gratiani which he said they hoped for and praied God it might bee so and here hee ended The Oration when it was pronounced did anger very much not onely the Papalins but the other Prelates more and French-men also Is censured and when it was ended there was such a whispering that it was necessary to finish the Congregation Some did taxe it
a little sauour of heresie to taxe Bishops of these later times as if they were not true Bishops In the end hee spake at large against the saying of the Ambassador that Kings are giuen by GOD confuting it as hereticall condemned by the extrauagant of Boniface the eight Vnam sanctam if hee did not distinguish that they are from GOD but by mediation of his Vicar The Ambassadour published an Apologie in answer of this writing as if Which causeth him to make an Apologie it had beene made to the Synod saying that the Fathers could not answere them as the Prophet did the Iewes for they demaunded a reformation of the Cleargie principally in France knowing the defects of it and not as the Iewes to whom the cause of their fasting and lamentation was imputed because they were ignorant of their owne defects that the Fathers ascribing the cause of the Ecclesiasticall deformation to their Kings should take heede they did not like Adam who layd the blame vpon the woman which God had giuen him for company saying it was a great fault in the Kings to present vnworthy Bishops but a greater in the Popes to admit them that they had desired the reformation before the doctrine not to leaue it vncertaine but because all Catholiques consenting therein they thought it necessary to begin with corrupted manners the fountaine and source of all heresies that he was not sorry hee had said that in the Articles proposed there are many things repugnant to the ancient decrees yea he would adde that they did derogate also from the constitutions of the Popes of later times that hee had said that Charles the great and Lewis the ninth had constituted Ecclesiasticall Lawes by which France had beene gouerned not that the present King did meane to make new and if he had he had spoken conformably to the holy Scripture the ciuill lawes of the Romans and to that which the Ecclesiasticall authors Greeke and Latine doe write before the booke of the Decrees for saying that beneficed men had onely the vse of the reuenues hee asked pardon because he should haue sayd that they were onely Administrators and that those who take his saying in ill part must complaine of Ierom Austin and the other Fathers who did not say onely that the Ecclesiasticall goods did belong to the poore but that Clergy men like seruants did gaine all for the Church that he neuer said that the King had free power ouer Ecclesiasticall goods but that all did belong to the Prince in time of instant and vrgent publike necessitie and he that knew the force of those words did vnderstand well that in such a time neither request nor authoritie of the Pope could take place that he had reprehended the Anathema against Kings in that manner as it was set downe in the Articles and did grant that Princes and Magistrates might bee reprehended in that sort as Nathan did but that they should not bee prouoked with iniuries and maledictions that hauing incited them by the example of Ezekias to make a reformation according to the paterne of the ancient times it could not bee inferred that he did not thinke the Bishops of the last times to be lawfull knowing very well that the Pharises and Popes sit in Moyses chaire that in saying the power of Kings commeth from God he hath said absolutely and simply as the Prophet Daniel and Paul the Apostle haue written not remembring the distinction of mediate immediate nor the Constitution of Boniface of which if hee being a French-man had thought he would haue repeated what the Stories say of the cause and beginning of that extrauagant This Apologie did not diminish the bad opinion conceiued against the Ambassadours but increased it rather it being as they sayd not an excuse The gouernmēt of France is taxed by the Fathers of the error committed but a pertinacie in maintaining it And many discoursed not so much against the Ambassadours as against the Kingdome They sayd it did plainly appeare of what mind they were who managed the affaires of France They noted the Queene Mother that shee gaue credit to the Chastilons especially to him that had quitted the Cardinals Cap that the Chancellor and the Bishop of Valence had too much power with her at whose instance that vnluckie checke had beene giuen to the Parliament of Paris with the detriment of Religion that she had inward familiaritie with Cursor and with his wife whom in respect of their Religion shee should not haue endured to looke vpon That the Kings Court was full of Hugonots exceedingly fauoured that sollicitation was still vsed to sell Ecclesiasticall goods to the great preiudice of the Church and other things they sayd of this nature But while the Councell was in this motion by meanes of these differences the Count of Luna according to his vse to adde difficulties to those which were proposed by others made instance for the abrogation of Proponentibus Legatis A thing which did much trouble them because they knew not how to content him without preiudice of the formed Sessions For not onely the reuocation but euery modification or suspension did seeme to bee a declaration that they had not lawfully proceeded in the things past But the Ambassadour seeing nothing done concerning his demand so often The abrogation of proponentibus Legatis is promoted againe made said that hitherto he had negotiated modestly but should bee forced to alter his course and spake more boldly because the Pope vpon his former instances had written that they should doe that which was conuenient and did wholly referre himselfe vnto them The Legates to be quit of his importunitie answered that they would leaue it in the liberty of the Councell to make the declaration if he thought good and so the name of libertie of the Councel did serue to couer that which did proceed from others For the Legates did at the same time vse strong perswasions with the Prelates their friends that a delay might bee interposed to referre this particular to the end of the Councel and to enioy the benefit of time that some ouerture might bee made to some course lesse preiudiciall But the Count hauing discouered the practises prepared a protestation desiring the Emperours French and Portugal Ambassadours to subscribe it who perswaded him not to bee so earnest at that time For Morone hauing promised the Emperour that prouision should bee made herein before the end of the Councel vntill it were vnderstood whether that would be performed or not they knew not how hee could protest concerning the other And Cardinall Morone to pacifie the Count sent Paleotto often to negotiate with him in what maner his request might be granted which himselfe did not well vnderstand because his meaning was not to preiudice the decrees past and with this condition it was hard to finde a temper In conclusion the Legates gaue the Count theirword that the declaration should be made in the next Session
the Princes who seemed to desire reformation did oppose that decree which did restore vnto them their liberty and iurisdiction necessarie for it The Legates excused themselues and said they must needs giue some satisfaction to the Prelates that the Ambassadours had had time to alleadge their grieuances and to handle the cause with reason and that it was too much violence to oppose onely de facto and to shew that the Councell is onely for reformation of the Clergie and not of the whole Church Newes came at the same time that the Emperour was very sicke and his The Emperors sicknesse troubleth the Fathers Ambassadours said that in case hee should die the Councell would not be secure because the safeduct would bee ended The Legates sent presently to the Pope for order what to doe and the Prelates began to thinke more of paâ—ting from Trent then reforming Princes Therefore a Congregation was holde the seuenth of October to resolue what should bee done with the other Articles of Reformation besides the one and twentie and especially with that which concerneth Princes In which after long discussion it was concluded that the Session should be celebrated with the matter of Matrimonie and the 21. Articles of reformation and that of the Princes should bee deferred The next day the French Ambassadors parted from Trent to Venice according to the Kings order The Pope though well satisfied of Loraine and of the French-men his dependants yet prouoked against that faction from which hee thought the The French Ambassadors goe to Venice motiue of the protestation made in Councell came hee resumed his determination made at the time of the Edict of pacification with the Hugonots to proceede in Trent against the Queene of Nauarre which hee had put off foreseeing that the Emperors Ambassadors would oppose as they did when mention was made of proceeding against the Queene of England resolued to 〈◊〉 it in execution in Rome And the thirteenth of the moneth hee caused The proceeding against fiue Bishops of France and of the Queen of Nauarre a sentence to be published against the fiue French Bishops formerly cited as hath been sayd and a Citation to bee affixed to the gates of Saint Peters Church and in other publique places against Iohan Queene of Nauarre the widow of Antonie that within the terme of sixe moneths shee should appeare to defend her selfe and to shew reasons why she should not bee depriued of all her Dignities States and Dominions and the marriage betweene Antonie of Vandome and her made voyd and the issue illegitimate and that she had not incurred other penalties declared by the Canons against heretiqdes The Cardinall of Loraine before the Pope came to those sentences and processe vsed perswasions to him and put him in minde that the maximes held in France did much differ from those of Rome For it would bee ill taken in that kingdome that the causes of BB. in the first instance should bee iudged in Rome and that the Citation against the Queen as well for the same cause as in regard it was with temporall punishments would giue matter of talke and bad satisfaction to many But those perswasions being vnderstood by the Pope as they were made brought forth no other fruit but that which the Cardinall did secretly desire For the conference which the Queene Mother so much desired by euery Currier that came from her new instance was made to the Pope But newes came from the Emperours Court that hee would not hearken vnto it and out of Spaine though complementall words of the Kings desire to haue it effected yet a resolution that the times and coniunctures did not comport it The Cardinall of Loraine was of opinion that howsoeuer there was no hope yet the Pope should not forbeare to send expresse Nuncij for this purpose as beeing an office whereon many other negotiations for the seruice of the Apostolique Sea might depend and in particular to remooue impediments of the conclusion of the Councell in case any should arise Whereupon Visconte was dispatched into Spaine and Santa Croce into Germanie in shew to treat of this conference but indeede with other particular instructions In Trent the Legates being not willing to giue occasion of any difficultie while the Session was expected did propose Indulgences Purgatory worshipping of Saints and images not to publish the Decrees in the next Session but in the other following adding the manner how the Diuines ought to handle those matters that is to giue their opinion in writing only coÌ„cerning the vse of them and not to speake of the other Articles and giuing order to the fathers to deliuer their voyces in short termes protesting that whosoeuer would delate besides the point should be interrupted Notwithstanding the Diuines made long writings and so diuers that the Fathers knew not what to resolue in that doctrine For the reformation howsoeuer twentie Articles were concluded and the one and twentieth treated on with the Count of Luna the Spanish Prelates complained that the Article of the exemption of Chapters and the last of the first instances and appeales were altered from that which was noted by the Prelats Whereat the Legats and Deputies for making the Decrees disdaining answered that either they should iustifie what they saide or holde their peace And some words of distast passing the Count of Luna appeared in their fauour demanding that the oppositions made by his Prelates against those two Articles might bee considered on Afterwards he desired that in the first Article in which the criminall causes of Bishops were reserued to the Pope a declaration should be made that no preiudice should bee done to the inquisition of Spaine which request the Ambassador of Portugal had first made for his kingdome And the Legates answering that those matters were already decided the Count replyed that if they should be proposed so he would not go into the SessioÌ„ nor suffer any of his Prelats to enter Whereupon Cardinal Morone said that if they would not go into the Session it should be done without them The Count ascribing this rigiditie of the Legats to the Proctor of the Chapters of Spaine he commanded him to depart immediatly from Trent which displeased the Legats But that nothing might hinder the Session the time whereof did draw nigh to please the Ambassador in the Article of the causes of Bishops they caused kingdoms where the Inquisition was to bee excepted For that of the first instances because they would wholly take from the Pope all authoritie to make commissions in Rome the Legats thought it too hard The sixt also did import very much For the Chapters of Spaine are a very principall member and doe more depend on the Apostolike Sea them Bishops doe because these are all by the nomination of Kings whereas more then halfe of the Canonries are of the Popes pure collation Therefore they resolued to deferre this matter vntill the next Session rather then to preiudice the
Congregation and that it ought to bee remoued which they were forced presently to doe Afterwards the Cardinall of Loraine sayd concerning the same poynt that hee did approoue the Decree vpon condition that it did not preiudice any of the priuileges rights and constitutions of the Kings of Frange as had been concluded in the Congregation the day before declaring that they did not preiudice the authoritie of any Prince And in the end of the Decrees hee made a protestation in his owne name and of the other French Prelates wholly conformable to that other made two dayes before in the Congregation that is that their nation did receiue those decrees not as a perfect perfect reformation but as a preparation to one entire hoping the Pope would supplie the defects in time and occasion by bringing into vse the old Canons or by celebrating other generall Councels to giue a perfection to the things begun And hee desired in the name of all the French Bishops that this might bee inserted in the Actes of the Councell and a publique instrument made of it Diuers other things were added by others and some oppositions of no great moment made against some of the Articles where in some differences arising it was said they should be accommodated in a general Congregation because it was then late 2 houres within night And for the conclusion of the Session the Decree of the intimation of the next for the ninth of December was read with power to anticipate declaring that the sixth Article now deferred and other Articles of reformation exhibited and other things belonging thereunto should then bee handled adding that in case it shall 〈◊〉 fit and the time comport some doctrines may be handled as they shall bee in their times proposed in the Congregations The doctrine of the Sacrament of Matrimonie did containe That Adam did pronounce the bond of Matrimonie to be perpetuall and that onely two persons may bee ioyned therein a thing more plainely declared by CHRIST who also by his passion hath merited grace to confirme it and to sanctifie those who are ioyned Which is intimated by Saint Paul when hee sayd that this was the great Sacrament in CHRIST and the Church Whereupon Matrimony in the Euangelicall Law exceeding the ancient mariages by addition of grace it is iustly numbred amongst the Sacraments of the new law Therefore the Synode condemning the heresies in this matter doth constitute the Anathematismes 1. Against him that shall say that Matrimonie is not one of the seuen Sacraments instituted by CHRIST and doth not conferre grace 2. Or that it is lawfull for Christians to haue many wiues at once and that this is not forbidden by any Law of God 3. Or that onely the degrees of affinitie and consanguinity expressed in Leuiticus may nullifie the mariage and that the Church may not adde others or dispence with some of them 4. That the Church cannot constitute impediments or hath erred in constituting them 5. That one of those who are maried may dissolue the Matrimony for heresie troublesome conuersation or voluntary absence of the other 6. Or that lawfull matrimonie not consummated is not dissolued by a solemne religious vow 7. Or that the Church hath erred in teaching that the matrimoniall bond is not dissolued by adultery 8. Or that the Church doth erre in separating those who are married for a determinate or indeterminate time in respect of carnall coniunction or cohabitation 9. Or that the Ecclesiastiques of holy Order or professed Regulars may marry as also all those who finde they haue not the gift of chastitie in regard that GOD doeth not denie the gift to him that doeth demaund it 10. Or that shall preferre the state of mariage to virginitie and chastitie 11. Or that the prohibition of mariage in certaine times of the yeere is superstition or shall condemne the benedictions and other ceremonies 12 Or that matrimoniall causes doe not belong to Ecclesiasticall Iudges The Decrees of the reformation of Matrimony did containe 1. That howsoeuer it be true that clandestine mariages haue beene true and lawfull so long as the Church hath not disallowed them and that the Synode doth anathematize him who doth not hold them for such as also those who affirme that mariages contracted without consent of parents in whose power the maried parties are is voyde and that the Fathers may either approoue or disprooue it yet the Church hath euer forbid and detested them And because prohibitions doe no good the Synode doth command that the matrimony shall be denounced in the Church three Festiuall dayes before it bee contracted and no impediment being found shall bee celebrated in the face of the Church where the Parish Priest hauing interrogated the man and the woman and heard their consent shall say I ioyne you in matrimony in the name of the Father Sonne and holy Ghost and shall vse other words accustomed in the Prouince Notwithstanding the Synod doth referre it to the will of the Bishop to omit the Banes but doth declare those to bee vncapable of mariage who attempt to contract it without the presence of the Parish Priest or another Priest of equall authority and of two or three witnesses making void and nullifying such contracts and punishing the transgressours Afterwards it doth exhort the parties maried not to dwell together before the benediction and command the Parish Priest to haue a booke in which mariages so contracted shall be written It doth exhort the parties that are to be maried to confesse and communicate before the contract or consummation of the mariage reserueth the customes and ceremonies of euery Prouince and will haue this Decree to bee of force within thirtie daies after it shall be published in euery Parish Secondly concerning the impediments of mariage the Synode doth affirme that the multitude of prohibitions did cause great sins and scandals Therefore it doth restraine that of spiritual cognation to that which the baptized and their parents haue with the god-fathers and god-mothers and the number of these to one man one woman only Ordaining the same about the kinred which doth arise by the sacrament of Confirmation 3. It doth restraine the impediment of honestie which hath its beginning from contracts to the first degree onely 4. That of affinity by fornication to the first and second 5. It doth take away all hope of dispensations for matrimony wittingly contracted in degrees prohibited and to those who haue ignorantly contracted without the solemnities in case of probable ignorance a dispensation may be giuen gratis But to contract in degrees prohibited a dispensation shall neuer be granted or seldome onely for a iust cause without cost nor in the second degree amongst Princes except for a publique cause 6. Matrimony shall not bee contracted with a woman stollen away so long as shee is in the power of him that did steale her and doth declare those Raptors and those that doe assist them with counsell aid or fauour excommunicated infamous
protestation made by the French Ambassadours would haue which was read with varietie of affections Those who were ill affected to the Court of Rome did commend it as true and necessarie But the Popes adherents thought it as abominable as the Protestations formerly made by Luther In the sixt Anathematisme of Matrimonie many did wonder that the dissolution The censure of the Decrees of mariage not consummated for a solemne vow should bee made an Article of faith because the matrimoniall coniunction though not consummated by carnall copulation is a bond instituted by the Law of GOD. For the Scripture doeth affirme that there was a true mariage 〈…〉 Mary and Ioseph and the solemnitie of the profession being or 〈…〉 reâ— po 〈…〉 as Boniface the eighth hath decreed it seemed strange not so 〈…〉 humane bond should dissolue a diuine as that he should bee condemned for an hereticke who will not beleeue that an inuention of man borneth any hundred yeeres since the Apostles should preuaile against a diuine instituted on made at the first creation of the world In the seuenth it was thought to bee a captious speech to condemne for an hereticke him that shall say that the Church hath erred in reaching that Matrimonie is not dissolued by adulterie For if one should say absolutely that Matrimony ought to be dissolued for that cause without saying or thinking that one hath erred or not erred in teaching the contrary it seemeth that this man should not bee comprehended and yet it doeth not appeare how one can thinke so except the hold the contrary to bee an errour It was iudged that they should haue spoken plainely and said absolutely that 〈…〉 noâ— dissolued by adulterie or that both opinions are probable and not to make an Article of faith concerning a word onely But these men would not haue made the difficultie if they had knowen the causes before mentioned why they did speake in that maner The ninth Canon did affoord matter of speech also by that affirmatiue that God doth not deny the gift of chastitie to him that doth demaund it a right because it did seeme to be contrary to the Gospel which affirmeth that it is not giuen to all and to Saint Paul who doth not exhort to demaund it which was more easie then to marry The Polititians knew not what to thinke of the twelfth Anathematismem that it should bee heresie to hold that matrimoniall causes doe not belong to Ecclesiasticall Iudges it being certaine that the Lawes of mariage were all made by the Emperours and the iudicature of them administred by the secular Magistrates so long as the Roman Lawes were in force which the reading onely of the Theodosian and Iustinian Codes and of the Nouels doth euidently demonstrate And in the formes of Cassiodore there is mention of termes vsed by the Gothish Kings in the dispensations of degrees prohibited which then were thought to belong to ciuill gouernment and not to bee matters of religion and to him that hath any skill in story it is most knowen that the Ecclesiastiques began to iudge causes of this nature partly by commission and partly by negligence of Princes and Magistrates But in the beginning of the Decree of reformation of Matrimony many wondred how it could bee defined as an Article of faith that clandestine mariages are true Sacraments and that the Church hath alwayes detested them because it doeth implie a contradiction to detest Sacraments And to command that the Parish Priest should 〈…〉 gate those that are ioyned and vnderstanding their consent should say I ioyne you in Matrimony in the Name of the Father Sonne and holy Ghost was derided by the criticks saying that either they are ioyned by those words or not if not then that is not true which the Councell of Florence hath determined that matrimony receiueth perfection from consent if so what coniunction is that which the Priest maketh of persons ioyned before And if the word I ioyne should be expounded I declare them ioyned a way would be layd open to conclude that the words of the absolution are declaratory also But howsoeuer it was they said the decree was made to no other end but that within a short time it might bee made an Article of faith that those words pronounced by the Parish Priest were the forme of the Sacrament For making void clandestine mariages they spake as much as was spoken of it in the Councell it selfe For some did extoll the decree to the heauens and others said that if those matrimonies were Sacraments and consequently instituted by CHRIST and the Church hath alwayes detested them and finally made them voyd it did not appeare how those who had not made prouision for it in the beginning could be excused from the blame of ignorance or negligence And when the distinction on which they founded the decree was published that the contract was nullified which is the matter of the Sacrament it was hard to vnderstand a long time because the matrimoniall contract hath no distinction from the matrimony nor the matrimony from the Sacrament and the rather because the matrimony was indissoluble before it was a Sacrament in regard CHRIST doeth not pronounce it insoluble as instituted by him but as by GOD in the earthly Paradise But it being admitted that the Matrimoniall contract is an humane and ciuill thing separate from the Sacrament which is nullified some said this annullation would not belong to the Ecclesiasticall Iudge but to the Secular to whom the discussion and cognition of all ciuill contracts doeth appertaine The cause alleadged to moderate the impediments of mariage was much commended as reasonable but it was obserued withall that it did necessarily conclude many more restrictions then those that were decreed in regard there are no lesse inconueniences by the impediments confirmed then by those that were abolished The end of the Article of matrimoniall dispensations mooued a vaine question in the curious whether the Pope by reseruing them to himselfe alone did more good or hurt to his authoritie For the good was alleadged the great quantitie of gold which did flow into the Court through this chanell and the obligations of so many Princes gained by this meanes as to be satisfied in their appetites or interests so to defend the Papall authoritie on which onely the legitimation of their children was grounded For the hurt the losse of the reuenues of England and of the obedience of that crowne was produced which did weigh downe all gaine or friendship which the dipensations might procure The Frenchmen did not like the decree that hee that stealeth a woman shall bee bound to endow her at the pleasure of the Iudge saying that the Law concerning dowries cannot be made by Ecclestiâ—all authoritie and that it was an artifice to take the iudicature of that delict from the secular Magistrate For if the Ecclesiastique may make the Law hee may iudge the cause And howsoeuer they said absolutely at the pleasure of the
Some defended the words of the Decree that they were dispencers alleadging the place in the Gospell of the faithfull seruant and the Doctrine of all the holy Fathers But the precipitation to finish the Councell caused those words that is of which they are appointed faithfull dispencers for the poore to be omitted as also other difficulties to be passed ouer in silence In the Article of Patronages the Ambassadours of Sauoy and Florence made request that those of the Princes might bee accepted also or that all might be comprehended but those of the Emperour and Kings Satisfaction was giuen them by accepting besides the Emperour Kings or Possessors of Kingdomes other great and supreame Princes who haue soueraignety in A dispute whether the Decrees made vnder Paul Iulius should be read their dominions Afterwards a proposition was made for the reading in Session of all the Decrees made vnder Paul and Iulius to bee approoued which Modena opposed saying that it would bee a derogation to the authoritie of the Councell of those times if it should seeme that the things then done had need of a new confirmation of the Fathers and would shew that this and that was not all one because none can confirme his owne things Others sayd it was necessarie to doe it for that cause that authoritie might not bee taken from them saying that they were not of the same Councell And the same French-men who before did so earnestly desire that it might be declared that the Councell was new and not continuated with that vnder Paul and Iulius did now labour more then others that all cause of doubting might be taken away that all the acts from the yere 1545. vntill the ende were not of the same Synode Thus it happeneth as in humane affaires so in religion also that one credulity is changed with his interests Therefore now all aiming at one marke it was determined simply to read them and say no more For so the vnitie of the Councell was most plainely declared and all difficulty remooued which the word confirmation might bring leauing euery one to thinke what he listed whether the reading of them did cousequently import a confirmation or a declaration of their validity or an inference that it was one Synode which made them with that which read them Finally a proposition was made to anticipate the Session and to celebrate The Session is anticipated it the next day and if all the actions could not then be dispatched to continue it the day following and to dismisse the Fathers and subscribe all the acts of the Councell on Sunday The Spanish Bishops opposed this saying that there was no necessity to abbreuiate the time Notwithstanding Card. Morone sayd that the Session should bee held And Loraine and the Emperors Ambassadors renewed their perswasions to the Count of Luna that he would yeeld to that which is so vniformely resolued Who in the end after many things spoken and replyed was content vpon two conditions one that a decree might be made that the Pope should make prouision for all things that remaine another that in the handling of Indulgences it should not bee said that they ought to bee giuen graâ—ts nor any other thing that might preiudice the Crusadoes of paine That day therefore being come which was Friday the third of December they wentto the Church with the vsuall Ceremonies and the Masse was said in which Ierolamus Ragazzone Bishop of Nazianzo made the Sermon And held the 3. December Hee summoned all the world to admire that most happie day in which the The Sermon temple of God was restored and the ship brought into the hauen after so many tempests and stormes and that the ioy had beene greater if the Protestants would haue had their part in it which was not the Fathers fault He said they had chosen that citie for the councell scituated in the mouth of Germanie euen at the threshold of their houses without any gard not to giue suspition of want of libertie that the Protestants had beene inuited by a Safe-conduct expected and prayed that for the safetie of their soules the Catholike faith was expounded and the Ecclesiasticall discipline restored He shewed the abuses taken away in holy Rites He said that if there had beene no other cause to call a Councell it had beene necessary to doe it for the prohibition of Clandestine mariages And passing to the things constituted for reformation he shewed from step to step the publike seruice the Church would receiue by those decrees Hee added that the explication of faith with the reformation of manners had beene handled in former Councels but not more diligently in any that the arguments and reasons of the heretikes had been often handled and discussed and many times with great contention not because there was any discord amongst the Fathers which cannot bee amongst those who are of the same opinion but to proceed with sinceritie and so to cleere the trueth as that more could not haue beene done if the heretikes had beene present He exhorted all that being returned to their Diocesses they would put the Decrees in execution as also to thanke God first and then the Pope shewing what hee hath done to fauour the Councell sending Nuncij into the Protestant Countries Legates to Trent exciting Princes to send Ambassadours sparing no cost to maintaine the Councell in libertie He commended the Legates as being good guides and moderators and in particular Cardinall Morone and concluded with the commendation of the Fathers After the ceremonies were ended the Decrees were read In the doctrine The Decrees of Purgatorie it was said that the Catholike Church hath taught out Of Purgatory of the Scripture traditions and in this same Synode that there is Purgatorie and that the soules detained in it are assisted by the suffrages of the faithfull and the sacrifice of the Masse Therefore it doth command Bishops to teach sound doctrine in this matter and cause it to bee preached without handling subtile questions before the ignorant people not suffering vncertaine and vnlikely things to be published prohibiting curiosities superstition and vnhonest gaine procuring that those suffrages bee fully executed which are vsually made for the dead by the liuing as also that the things ordained in last wils or in any other manner be fully performed In matter of the Saints it doth command Bishops and all others who haue Of Saints the charge of teaching that they instruct the people concerning the intercession and inuocation of them honour of relikes lawfull vse of Images according to the ancient doctrine of the Church consent of Fathers and Decrees of Councels teaching that the Saints doe pray for men that it is profitable to inuocate them and to haue recourse to their prayers and assistance Afterwards all in one periode it doeth condemne seuen asseâ—tions in this matter That the Saints of Heauen ought not to bee inuocated That they doe not pray for men That it
satisfaction in this charge of hospitality may be compelled though they be Laikes by censures and other remedies to performe their duety and shall be bound to the restitution of fruits in court of conscience and such gouernements shall not begiuen hereafter to any for longer time then three yeeres 9. The title of Patronage shall be shewed to be authenticall by foundation or donation or by presentations multiplied time out of mind or by some other lawfull manner But in persons and communities in whom vsurpation is vsually presumed the proofe shall be more exact and time immemoriall shall not suffice except presentations of fiftie yeeres at the lest bee authentically shewed and that they haue all taken effect Other sorts of Patronages shall be vnderstood to be abrogated except those of the Emperour Kings possessours of Kingdomes and supreme Princes and of generall studies The Bishop may refuse to admit those that are presented by the Patrons if they be not fit and the Patrons shall not meddle with the fruits neither shall the right of Patronage be transferred against the canonicall ordinations and the vnions of simple benefices to those which haue right of patronage if they haue not really taken effect shall wholly cease and the benefices shall be reduced to liberty and those that haue beene made within fourtie yeeres though they haue beene executed shall be reuiewed by the Bishops and if any defect be found shall be made void and likewise all Patronages shall bee reuiewed made within fourty yeeres for augmentation of dowrie of the Church or for building it anew and if they shall not bee found to bee for the euident vtility of the benefice they shall bee reuoked and that shall bee restored to the Patrons which is due vnto them 10. That in Prouinciall Councels or Diocesan foure persons at the least shall bee elected endowed with fit qualities to whom Ecclesiasticall causes shall bee committed which are to bee delegated by the Legates Nuncij or Apostolique Sea and all other delegations shall bee thought to bee surreptitious 11. Money shall not bee receiued before hand for Ecclesiasticall goods in preiudice of the successours nor Ecclesiasticall iurisdictions rented out neither shall the Farmours of them haue power to exercise them and the farming of Ecclesiasticall things though confirmed by the Pope done within thirtie yeares for a long time that is for twenty nine or more yeares ought to be iudged by the Prouinciall Synod to haue bin done with dammage of the Church 12. Those who are bound to pay tenthes shall pay them hereafter to whom they are intirely obliged and he that with holdeth them ought to bee communicated and not to be absolued before restitution And it exhorteth all to whom God hath giuen wealth to impart some of it to Bishops and Priests who haue poore Churches 13. Whereas the fourth of the funerals was vsually paid vntill within these forty yeeres vnto the Episcopall or Parish Church and was afterwards graunted to pious places it shall bee restored to them againe 14 It doeth forbid all Clearkes to keepe Concubines or any suspected women at home or abroad which if they forbeare not to doe after admonition they shall bee depriued of the third part of their Ecclesiasticall rents of all after the second admonition and suspended also from administration of the Sacraments and in case they perseuere they shall be depriued of all Benefices and made vncapable of any other vntill they shall bee dispensed with and if after they haue forsaken them they shall returne they shall bee excommunicated also and the cognition of these causes shall belong onely to Bishops summarily But Clearkes not beneficed shall bee punished with imprisonment suspension or inhabilitie And if the Bishops themselues shall fall into the like errour and not amend after admonition giuen by the Prouinciall Synod they shall bee susspended and if they perseuere they shall bee delated to the Pope 15 The sonnes of Clearkes not borne of lawfull matrimony shall not haue any Benefice or ministery in Churches where their fathers haue or haue had a Benefice nor haue any Pensions in Benefices which the fathers either haue now or haue had and if at any time the father and sonne shall bee beneficed in the same Church the sonne shall bee bound to resigne within three moneths prohibiting also resignations which the father shall make to another that hee may resigne his owne to his sonne 16. Benefices with cure shall not bee conuerted into simple Benefices and in those which are conuerted already if the perpetuall Vicar hath not a conuenient rouenue it shall bee assigned to him at the pleasure of the Bishop 17. Whereas some Bishops carry themselues basely towards the Ministers of Kings men of preheminence and Barons as well in the Church as without and not onely giue them place with too much indignity but serue them in person the Synod detesting this and reuiuing the Canons concerning the Decorum of Episcopall dignitie doeth commaund Bishops to forbeare this and regard their Decree both in Church and without remembring they are Pastors and also commaundeth Princes and others to giue them honour and reuerence due to fathers 18. The Canons shall be obserued indistinctly by all and shall not bee dispenced but for a cause heard with maturity and without cost 19. The Emperour Kings and Princes who shall grant duell betweene Christians shall be excommunicated and depriued of the dominion of the place in which the duell is committed if they hold it from the Church and the Combattants and Iudges of the combat shall bee excommunicated haue their goods confiscated and be perpetually infamous and if they die in the duell they shall not bee buried in any sacred place and those who giue them counsell either in iure or in facto or perswade them to the duell and the lookers on shall bee excommunicated 20. In The reformation of Princes the end the Article of Ecclesiasticall libertie or reformation of Princes which had beene so much examined was read In it the Synod doeth admonish secular Princes hoping they will grant to the Church the restitution of her rights reduce their Subiects to reuerence the Cleargie and not permit their officers and inferiour Magistrates to violate the immunitie of the Church and Ecclesiasticall persons but that together with themselues the Princes they will be obedient to the constitutions of the Pope and of Councels determining that all constitutions of generall Councels of the Apostolike Sea in fauour of Ecclesiasticall persons and libertie shall bee obserued by all admonishing the Emperour Kings Republiques Princes and all to reuerence the things that belong to Ecclesiasticall right and not to suffer them to be violated by inferiour Lords their Magistrates or Ministers that the Clerkes may reside and performe their dutie without impediment and with edification of the people After this a Decree was read neuer mentioned A Decree concerning the Apostolike Sea neuer mentioned before in any Congregation by which
certaine that single life is better in the Clergie and more to be desired but that in respect of the fragilitie of nature and difficulty to bee continent there are but few who doe not feele the prickes of the flesh Therefore Eusebius relateth that Dionysius did admonish Quintus the Bishop that hee should consider of the weakenesse of the maior part and not lay the burthen of single life vpon the brethren And Paphnutius in the Councell of Nice saying that the vse of ones owne wife was chastitie perswaded the Councell not to impose the law of single life And the Synod of Constantinople did not for bid the vse of wiues but in the time when they were to offer sacrifice That if euer there were cause to permit matrimony vnto Clerkes it was in that age That amongst fiftie Catholike Priests hardly one can bee found that is not a notorious fornicator That not the Priests onely desire matrimonie but the Seculars also that they may not 〈◊〉 such beastly behauiour and the Patrons of Churches will not giue the benefices but to married men That there is great want of Ministers onely for the prohibition of Matrimonie That the Church hath formerly remitted the seueritie of the Canons for this cause alone That the Pope did confirme a Bishop in Saragosa who had a wife and children and a Deacon who had been twice married and committed the Sacrament of Confirmation to simple Priests in defect of a Bishop Therefore many Catholiques did then and doe now thinke better to dispence with the law of continencie then by retaining it to open a gate to vncleane single life leauing marriage free for all and the rather because Cardinall Panormitan doeth hold that it would bee good for the saluation of soules to grant Matrimonie and that there are examples of the old Church and in the Anciran Councell of Adam and Eupsychius Cesariensis Priests That it is certaine that the Pope may dispence with Secular Priests which some also extend vnto Regulars That it seemeth a great absurditie not to admit married Clerkes and to tolerate fornicators and to remooue both would bee as much as to remaine without Ministers and that if they ought to be bound to the vow of chastitie none should be ordained but old men That it is not a good reason to retaine single life with the teeth to preserue Ecclesiasticall goods it not being iust in respect of temporall things to make shipwracke of soules Besides prouision might bee made herein by some other meanes which being done concubinate would be banished out of the Church and the scandall which offendeth many taken away The Pope considering these remonstrances was of opinion to call to Rome pious and learned men of all Nations to handle this point with maturity and spake of it to the Ambassadours residing with him But Cardinall Simoneta did disswade saying it would bee a kinde of Councell and that if men should come out of France Spaine Germanie and elsewhere they would bring intelligences and instructions of Princes and would be gouerned and speake according to their interests and that when his Holinesse would be quit of them he could not doe it at his pleasure that if he did not follow their opinion it would distaste the Princes that he should remember what troubles the Councel put him to and not fall into the like dangers The Pope thought the counsell was sincere and profitable and therefore thinking no more of strangers he deputed nineteene Cardinals giuing them order to examine diligently the writing that came out of Germany The twelfth of March the Pope made a promotion of nineteene Cardinals A promotio◠of 19. Cardinals for reward of the great seruice they did him in Councell in which hee resolued not to comprehend any of those who held the Residence and Institution of Bishops to bee de iure diuino howsoeuer their qualities might otherwise deserue the degree and did not forbeare to discouer so much to all sorts of persons vpon euery occasion He created Marcus Antonius Colonna Archbishop of Taranto Aluise Pisano Bishop of Padua Marcus Antonius Bobo Bishop of Aosta Hugo Buon Compagno Bishop of Bestice Alexander Sforza Bishop of Parma Simon Pasqua Bishop of Serzana Carlo Visconte Bishop of Vintimiglia Franciscus Abondius Bishop of Bobio Guido Ferrier Bishop of Vercelli Iohannes Franciscus Commendone Bishop of Zante Gahriel Paleotto Auditor of the Rota all which had laboured faithfully in Councell for the seruice of his Holinesse To these hee added Zacharias Delphinus Bishop of Liesina who beeing resident with the Emperour tooke no lesse paines for concluding the Councell then the others had done in Trent TO THE READER Courteous Reader NOw that thou hast perused this History I intreat thee to reade ouer these small parcels following The first is an Epistle of S. Gregorie the great who was Bishop of Rome about sixe hundred yeeres after CHRIST and was as learned and as consciencious as any that preceded in that Sea or that followed after Thou canst not but perceiue that howsoeuer hee ascribeth to S Peter as much preheminence as any other ancient writer hath done if not more yet hee doth renounce in most ample tearmes or rather abominate that swelling Antichristian power which was then chalenged by Iohn the Patriarch of Constantinople but long since hath been practised by the Bishops of Rome and neuer more nor more preiudicially to the Church Catholique then in this pretended Councell of Trent And that thou mayst not wonder how these Bishops could sore so high as to bee at last aboue Kings and Emperours to whom S. Gregorie and his predecessours professed and performed all duetifull obedience and seruice I haue tendred vnto thee in the next place three seuerall passages out of the Historie of Francis Guicciardine a famous Florentine who knew their practises as well as any and hath dared to relate them plainly The Papalins haue been so wise in their wicked generation as in all late Editions to cause them to bee left out thereby the better to conceale their vniust vsurpations against both Ecclesistiques and Laiques Now lest any might vncontrolably say that howsoeuer they might bee faulty at other times yet those were worthy who gouerned the Sea of Rome when this Councell was assembled to cleere the trueth concerning these looke ouer the passages following taken out of some Epistles written by men of great esteeme who resided in the Councell and gaue account to their Superiours of all that passed or by their Superiours to them backe againe By these it will appeare that the spirit of Antichrist and not the holy Ghost did gouerne in it They shew the practises of Rome to be so grosse and so abhominable that thou mayest easily beleeue that * Invita Pauli 3. Papirius Massonius a Popish writer had iust cause to say speaking of the Popes who liued in the time of this Councell In pontificibus nemo hodiè sanctitatem requirit optimi putantur si vel leuitêr mali
sint vel minus boni quam caeteri mortales esse solent Englished thus No man expects any sanctitie in Popes now a dayes they are thought to be excellent Popes if they haue neuer so little honestie or be not so wicked as other men vse to be Last of all thou mayest reade an Epistle written by that famous Prelate Bishop Iewell as an answere to a friend of his who liued neere the place and in the time of this vnlawfull assembly or conuenticle at Trent In it thou mayest finde reason enough why the Church of England did neither send Prelates to it nor receiue afterwards the Decrees and Constitutions of it As likewise the Church of France refused to doe though their Bishops were present in it When thou hast read these things consider well of them and the Lord giue thee a true vnderstanding in all things GREGORIE GREGORIE to the Emperour MAVRICIVS concerning IOHN Bishop of Constantinople who hath assumed the name of Vniuersall Bishop Chap. 76. OVrmost religious Lord whom God hath placed ouer vs Ep. 32. amongst other weighty cares belonging to the Empire doth labour by the iust rule of holy writ to keepe the Clergie in peace and charitie Hee truely and piously considereth that no man can well gouerne matters terrene except he can manage well things Diuine also and that the Common-wealths peace and quiet depends vpon the tranquillity of the Church Vniuersall For most gracious Souereigne what humane power or strength would presume to lift vp irreligious hands against your most Christian Maiestie if the Clergie being at vnitie amongst themselues would seriously pray vnto our Sauiour CHRIST to preserue you who haue so well deserued of vs or what Nation so barbarous as would exercise such cruelty against the faithfull except the liues of vs who are called Priests but indeede are not were most depraued and wicked But whilest we leaue those things which belong not vnto vs and imbrace those things for which wee are not fitte wee raise the Barbarians vp against vs and our offences doe sharpen the swordes of our enemies by which meanes the Common-wealth is weakened For what can wee say for our selues if the people of God ouer whom wee are though vnworthily placed bee oppressed by the multitude of our offences if our examples destroy that which our preaching builds and our works giue as it were the lye to our doctrine Our bones are worne with fasting but our mindes are puft vp Our bodies are couered with poore clothing but in our hearts wee are as braue as may be We lie groueling in the ashes but ayme at matters exceeding high Wee are teachers of humilitie but patternes of pride hiding the teeth of wolues vnder a sheepes countenance The end of all is to make a shew to men though God knoweth the trueth Therefore our most pious Souereigne hath been most prudently carefull to set the Church at vnitie that hee might the better compose the tumults of warre and to ioyne their hearts together This verily is my desire and doe yeeld for my part due obedience to your souereigne commands Howsoeuer in regard it is not my cause but Gods and for that not I onely but the whole Church is troubled because religious Lawes venerable Synods and the very precepts of our Lord IESVS CHRIST are disobeyed by the inuention of a proud and pompous speech my desire is that our most Religious Souereigne would lance this sore and would tie the partie affected with the cords of his Imperiall authoritie in case hee shall make his resistance By binding of 〈◊〉 the Common-wealth is eased and by the paring away of such excremen 〈…〉 as these the Empire is inlarged All men that haue read the Gospel doe know that euen by the very words of our LORD the care of the whole Church is committed to S. Peter the Apostle Prince of all the Apostles For to him it is sayd a Iohn 21. Peter louest thou me Feede my sheepe b Luke 22. behold Satan hath desired to winnow thee as wheate and I haue prayed for thee that thy faith should not faile and thou being at the last conuerted confirme thy brethren To him it is said c Matt. 16. Thou art Peter and vpon this rocke I will build my Church and the gates of hell shall not preuaile against it And to thee I will giue the Keyes of heauen and whatsoeuer thou bindest on earth shall be bound also in heauen and whatsoeuer thou shalt loose on earth shall bee loosed also in heauen Behold he hath the Keyes of the Kingdome and the power of binding and loosing is giuen vnto him The care and the principalitie of the whole Church is committed to him and yet is not called Vniuersall Apostle howbeit this most holy man Iohn my fellow Priest laboureth to bee called Vniuersall Bishop I am inforced to crie out and say Oh corruption of times and manners Behold the Barbarians are become Lords of all Europe Cities are destroyed Castles are beaten downe Prouinces depopulated there is no husbandman to till the ground Idolaters doe rage and domineere ouer Christians and yet Priests who ought to lie weeping vpon the pauement and in ashes desire names of vanitie and doe glory in new and profane titles Doe I most Religious Souereigne pleade herein mine owne cause Doe I vindicate a wrong done to my selfe and not maintaine the cause of God Almighty and of the Church Vniuersall Who is hee who presumeth to vsurpe this new name against both the law of the Gospel and of the Canons I would to God there might bee one called Vniuersall without wronging of others We know that many Priests of the Church of Constantinople haue been not onely heretiques but euen the chiefe leaders of them Out of this schoole proceeded Nestorius who thinking it not to be possible that God should be made man did beleeue that IESVS CHRIST the Mediatour betweene God and man was two persons and went as farre in Infidelitie as the Iewes themselues Thence came Macedonius who denied the holy Ghost consubstantiall to the Father and the Sonne to be God If then euery one in that Church doth assume that name by which hee maketh himselfe the head of all good men the Catholique Church which God forbid must needes bee ouerthrowen when hee falleth who is called Vniuersall But let this blasphemous name be farre from Christians by which all honor is taken from all other Priests while it is foolishly arrogated by one It was offered to the Bishop of Rome by the reuerend Councell of Chalcedon in honour of S. Peter Prince of the Apostles but none of them either assumed or consented to vse it lest while this priuiledge should be giuen to one all others should bee depriued of that honour which is due vnto them Why should we refuse this name when it was offered and another should assume it without any offer at all This man contemning obedience to the Canons is the rather to be humbled
hee saith The other Apostles were that which Peter was and had the same fellowship of honour and power Saint Hierome saith the authoritie of the world is greater then that of one Citie Why doe you extoll the custome of one Citie Why doe you make a paucitie whence pride began to giue lawes to the Church Wheresoeuer any Bishop is whether at Rome or at Eugubium or at Constantinople or at Rhegium hee is of the same desert and Priesthood The strength of riches or humblenesse of pouertie maketh a Bishop neither greater nor lesse Gregorie sayth Peter is the chiefe member in the bodie Iohn Andrew Iames are Heads of particular people yet all of them are members of the Church vnder one Head Nay the Saints before the Law the Saints vnder the Law the Saints vnder the Gospel and all that make vp the bodie of the Lord are to bee accounted members and none was euer willing to bee called Vniuersall 29 This is that power which some doe so strenuously defend at this day which whatsoeuer they thinke of the Popes life and religion they would haue to bee most religiously maintained as if the Church could not subsist without it or as if a Councell were no Councell except the Pope did will and command it to be so or as if the whole world must needs be deceaued if it should thinke otherwise Wherefore now that you see that all things are most vniustly handled that nothing is sincerely and fairely caried in Councels you may not wonder that our men had rather tarry at home then take so long and so idle a iourney in which they shall both lose their labour and betray their cause 30 You will say it is not lawfull to make change in Religion without order from the Pope and the Councell Yet the Popes haue changed almost the whole state of the Primitiue Church without any Councell at all You vse a faire smooth speach but it is to couer foule errours The purpose is onely to keepe mens minds in expectation that being wearied with tedious delayes they may at the last despaire of any good For what while the Pope assembleth a Councell while the Bishops and Abbots returne home will they haue GOD's people in the meane while to bee deceiued to erre to mistake themselues to bee ouerwhelmed with errours and want of the knowledge of GOD and so to bee carried to euerlasting destruction Is it not lawfull for any of vs to beleeue in CHRIST to professe the Gospel to serue God aright to flie superstition and idolatrie except they will be pleased to giue vs leaue The state of God's children were most miserable if there being so many errors so generally spread so grosse so blind so foule and so perspicuous and manifest that euen our aduersaries themselues are not able to denie them nothing could be done without the whole world should meet in a generall Councell the expectation whereof is very vncertaine and the euent much more In times past when the Persians inuaded Greece and began to lay all waste if then the Lacedemonians whose virtue was then most eminent amongst the Grecians whose help was requisite as soone as might be had expected a more seasonable moone to make warre in for it was an ancient superstition which proceeded from Lycurgus not to goe forth to fight but in a full moone their Countrie might haue beene spoiled whilst they deferred the time They say delay breeds danger The safetie of God's Church is in question the Deuill goeth about roaring like a Lion seeking whom he may deuoure Simple men are easily deceaued and though they be often touched with a zeal towards God yet they persecute the sonne of God before they be aware And as Nazianzen saith when they purpose to fight for Christ they fight against him Nay the Bishops themselues who ought to haue a care of these things are as though they were but Ghosts carelesse of them or to speake truth they increase the error and make the mist that is in their Religion twice as great as it was Must wee therefore sit idle expecting how these Fathers will handle the matter must wee hold our hands together and doe nothing Nay saith Cyprian there is but one Bishoprique of which euery one holdeth an intire part whereof he is to giue account to the Lord. I will require saith the Lord their bloud at thy handes If any shall put his hand to the plough and looke backe and be sollicitous what others thinke and expect the authoritie of a generall Councell and hide the Lord's treasure in the meane while he shall here this O euill and faithlesse seruant take him away and cast him into outward darkenesse Suffer saith Christ the dead to burie their dead but come thou and follow mee In humane counsels it is the part of a wise man to expect the iudgment and consent of men but in matters diuine Gods word is all in all the which so soone as a godly man hath receiued hee presently yeeldeth and submitteth himselfe he is not wauering not expecteth others Hee vnderstandeth that he is not bound to giue care to the Pope or the Councell but to the will of God whose voice is to be obeyed though all men say nay The Prophet Elias presently obeyed God's command though he thought he was alone Abraham being warned of God went out of Chaldea Lot went out of Sodome the three Israelites made a publike confession of their Religion and did publiquely detest Idolatry without expecting a generall Councell Goe saith the Angel out of the midst of her and partake not of her sinnes lest you tast of her Plagues Hee saith not expect a Synode of Bishops So God's trueth was first published and so it is now to be restored The Apostles first taught the Gospell without a publique Councell in like manner the same Gospell may be restored againe without a publique Councell If at the first Christ and his Apostles would haue caried and differred all vntill a generall Councell when had their sound gone forth into all lands how had the kingdome of heauen suffered violence and how had the violent taken it by force Where now would the Gospell and the Church of God haue beene As for our parts we do not feare and flie but desire and wish for a Councell so that it bee freely ingenuous and Christian so that men doe meet as the Apostles did so that Abbots and Bishops be freed from their oath by which they are bound to the Popes so that that whole conspiracie be dissolued so that our men may be modestly and freely heard and not condemned before they be heard so that one man may not haue power to ouerthrow whatsoeuer is done But seeing it impossible as the times now are that this should be obteyned and seeing that all absurd things foolish ridiculous superstitious impious are defended most pertinaciously and that for custome sake because they haue beene once receiued we haue thought it fit to prouide for our
147 The fourth Apr. 8. 1546. 162 The fift Iune 17. 1546. 184 The sixt Ian. 13. 1547. 223 The seuenth March 3. 1547. 263 The eight March 11. 1547. 267 The ninth and first in Bolonia Aprill 21. 1547 270 The tenth and second in Bolonia Iune 11. 1547. 276 The eleuenth Session and first in the second reduction in Trent May 1. 1551 313 The twelfth and second in the second reduction in Trent Sept. 1. 1551. 317 The thirteenth Session Oct. 11. 1551. 339 The fourteenth Nouemb. 25. 1551. 356 The fifteenth Ian. 25. 1552. 369 The sixteenth which is the sixt and last vnder Pope Iulius the third April 28. 1552. 376 The seuenteenth and first vnder Pope Pius the fourth Feb. 26. 1562. 469 The eighteenth and second vnder Pius the fourth Feb. 26. 1562. 480 The nineteenth May. 14. 1562 506 The twentieth Iune 4. 1562. 511 The one and twentieth Iul. 16. 1562. 539 The two and twentieth Sept. 17. 1562. 572 The three and twentieth Iul. 15. 1563. 737 The foure and twentieth Nouem 11. 1563. 783 The fiue and twentieth and last of the Councell of Trent December 3. and 4. 1563. 805 Session in the Councell of Trent had no reall difference from a generall congregation 662 Siluester Prierias writeth against Luther 6 Simoneta maketh a faction about the Institution of Bishops 607 Simonie is discussed with all doubts belonging to it 398 399 492 c. Simonie is laid to the charge of Pope Pius the fourth 628 Smalcalda in which there was a great assembly of the Protestants 77 Soto is suspected to bee a Lutheran 178 writeth three bookes De natura gratia as a Commentarie vpon that Decree of the Councell and is opposed by Andreas Vega. 216 229 Being readie to die hee writeth a letter to the Pope concerning Conciliarie matters 693 Subscription of the Decrees of the Councell 813 Suisses are diuided in religion 45 Make a league after the death of Zuinglius 60 are inuited to the Councell by the Pope 164 are much fauored by Pope Iulius the third 313 Supplication sent out of France into Spaine 447 Suspension of the Councell is made for two years 376 377 But continueth ten yeares 381 T THechel a Dominican writeth again Luther 5 Title of the Councell is much questioned 134 141 142 481. Titular Bishops spoken against and defended 717 The Bishop of Conimbria speaketh against them 735 Traditions are diâ—oursed on 151 152 c. Are made to â—e of equall authority with the Scriptur 154 Translation of the Councell to Bolonia is resolued on in Rome 259 and executed in Trent 266 267 c. The discussion of the cause thereof is referred to certaine delegates in Rome 283 Treasure of the Church what it is 6 Trent is named for the place to hold the Councell in but the Protestants will not consent 101 The Legates are recalled from Trent because they were left alone 104 and are sent thither againe 111 The Councell of Trent is protested against by the Protestants 126 It beginneth the 13. of December Anno Dom. 1545 129 130 V. VErgerius is sent Nuncio to King Ferdinand 52 Is made Nuncio in the place of Hugo Rangone Bishop of Rheggio 66 Is recalled out of Germanie 72 and sent backe 73 His negotiation 74 Returneth to the Pope and is rewarded 78 Goeth to the Colloquie in Wormes vnder a false name 93 Flyeth to the Councell for succour and after quitteth both it and Italy 154 Discouereth the plots of the Romanists to the Suisses and Grisons 345 Writeth against the Bull of the intimation of the Councell 436 Being in Valtellina maketh obiections against the Councel 743 Vincentia is chosen to hold the Councell in 84 Three Legats are sent thither 85 The Councell is deferred 86 and afterwards suspended during pleasure 90 The Venetians will not suffer the Councell to be held in Vincentia 100 Virgin Marie is exempted from sinne by the Franciscans 175 180 How she came to be worshipped 181 182 Vnction and the doctrine of it 350 351 Vnction of Benefices was inuented to Palliate Pluralitie 251 Vniuersities of Louaine Collen condemne Luthers Bookes 9 and so doth the Vniuersitie of Paris 16 Voices in Councell to whom they belong by right 62 How they haue beene giuen in Councell in all ages 135 Whether they may be giuen by Proctors 707 Vulgar tongue in the Church what inconuenience it bringeth 460 How it hath beene vsed in former times 577 578 W. WAldenses or Albigenses in the Alpes 3 are miserably slaine by the Frenchmen 119 Obtaine a great victory against the Duke of Sauoy 446 War betweene the Emperour and the French King 102 The Pope doth more intend the war against the Protestants then the Councell 144 Rumors of the Protestants armes causeth the Counsell to be suspended 377 Warre in France betweene the Protestants and Papists 647 Wolsey is delegated by the Pope to heare the cause of the diuorce of Henry the eight 68 Workes of good men how they are to be valued 196 Workes before grace 198 Workes after grace 199 Z. ZVinglius in Zuric opposeth the Pope beginning from the abuse of Indulgences preached by Friar Samson amongst the Suisses 9 The Bishop of Constance writeth and the Dominicans preach against him by which meanes he is the more stirred vp 16 His difference with Luther 48 Is slaine in battaile 59 Zuric maketh a Decree in fauour of the reformed religion 17 FINIS LONDON ¶ Printed by Bonham Norton and Iohn Bill Printers to the Kings most Excellent Maiestie ANNO DOM. M. DC XXIX
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
but others did not thinke it probable First because by this meanes all hope was taken from â—onde whom he â—â—istâ—â—sted much more yea that hee did much desire that Borbon should returne to the secular state that himselfe might be the prime 〈…〉 France and that if a Patriarke were made as hee much desired hee might vndoubtedly be the man which could not bee if Borbon did still remaine in the Cleargie The Pope hauing receiued aduice of the death of Mantua and consulted with his inward friends thought it necessary to send other Legats who being new not intangled with promises and treaties might follow his instructions with more ease And therefore the seuenth of March the second Sunday in Lent not intimating a Congregation as hee was wont but the Two new Legates are created Cardinals being assembled in the Chamber where they put on their robes to goe to the Chappell according to the vse hee stayed and excluding the Courtiers caused the doores to bee shut and created Legats the Cardinals Iohn Morone and Bernardus Nauaggerus that by the perswasions of Princes or Cardinals he might not bee forced to name others that pleased him not The Pope thought to doe it secretly but it came to the eares of the French-men and the Cardinall of Bordissiera spake to the Pope before hee went out of the Chamber and told him many reasons that in case hee would create new Legats hee could not commit the charge to a more worthy person then the Cardinall of Loraine But the Pope being resolute and displeased that the matter was not so secretly carried answered freely that the Cardinall of Loraine came to the Councell as Head of one of the pretendent parties and that he would depute those who were Neutrals and without interests The Cardinall being about to reply the Pope made haste away and went downe out of the Chamber so fast that there was not time to make answere The Congregation being ended the Pope let the Cardinals goe to the Chappell and himselfe returned to the Chamber because hee would not bee in ceremonie when he was so much vexed with the words of that Cardinall The ninth of March newes came to Trent that the Duke of Guise brother The Duke of Guise is slains vnder Orlience to the Cardinal of Loraine as he returned from the trenches vnder Orlience was shot by Iohn Poltrot a priuat Gentleman of the reformed religion and sixe dayes after died to the great discontent of all the Court and that after he was wounded he exhorted the Queene to make peace and said openly that he was an enemie to the kingdome who was against it The Homicide being interrogated of his complices named Coligni the Admirall and Theodore Beza and afterwards excused Beza but perseuered in accusing the other Yet hee wauered so that one could not tell what to beleeue The Cardinall aduertised hereof prouided a greater guard then formerly hee had and being exceedingly grieued for the death of his brother who was so deare vnto him first of all hee wrote a consolatorie Letter to Antoniette de The Card. of Loraine writeth to his mother Borbon their common mother full of exquisite conceits to bee compared or rather as his friends said to bee preferred to those of Seneca in the end whereof hee said hee was resolued to goe to his Church of Reims and to spend the residue of his life in preaching the word of GOD instructing the people bringing vp his brothers children in Christian pietie and neuer to cease performing of these offices but when the Kingdome for some publike affaires had need of his paines The Letter was no sooner parted from Trent but the Citie was full of copies of it rather importunely offered by his friends then requested so hard it is for the affection of selfe loue to bee quiet though in the occasion of greatest sorrow After this the Cardinall thinking of the change of things by this variation altered all his desseignes And this caused a change also in the affaires of the Councell For hee being the man which the Emperour and Queene of France had vntill then wholly employed they were forced for want of so fit a minister to bee more remisse in their purposes and to proceed more slowly But it happeneth in humane affaires as it doeth in fortunes at Sea where the windes being ceased the waues doe tumultuate for some houres after So the great weight of the affaires of the Councell could not easily be appeased in regard of their former impetuous motion But it is certaine that the death of that Duke The death of the Duke caused a great alteration in the Councell was a great beginning of the quiet which succeeded some moneths after especially after the death of the other brother great Prior of France and the peace made with the Hugonots and the instances of the Queene to the Cardinall to make his peace with the Pope and returne into France of which things wee will speake in due place Hereby the Cardinall saw that the affaires as they stood would not bee profitable neither for himselfe nor his friends The death of Guise was lamented both in Trent and Rome because euery one thought hee was the onely maintainer of the Catholique partie in the kingdome of France neither did it appeare what other person could succeed in supporting that weight the rather because euery one was daunted by the example of his death The French Prelats in the Councell were troubled in minde because they vnderstood that an accord was treated with the Hugonots who pretended amongst other things that the third part of the Ecclesiasticall reuenues should bee employed for maintenance of the reformed Ministers In this varietie of businesses and perplexitie of mindes Fiue-Churches returned to Trent and with the other Ambassadours of the Emperour had audience with the Legats and presented to them the Emperours letter which The Emperours letters to the Legats and the Pope hee brought and the copy of another written by his Maiestie to the Pope They all made request for the reformation but in generall termes onely and very remissely The Emperours letter to the Legats did signifie his desire to see some fruitfull proceeding of the Councell for which it was necessary to remooue some impediments whereof hauing written to the Pope he prayed them to labour in Councell and to vse perswasions to his Holinesse that the future progresse might be for the seruice of GOD and benefite of Christendome In his letter to the Pope hee said that hauing dispatched great businesses with the Electors and other Princes and States of Germanie nothing was more precious vnto him being Aduocate of the Church then to promote the affaires of the Councell that hee was come to Ispruc for that cause where to his griefe he vnderstood that matters did not proceed as he hoped and as the publike tranquillitie did require that hee feared if better order wer not taken the Councell would end with scandall of