to submit blindly to its Decisions reason 3 3. Third reason of rejecting the Council of Trent That it is a Council of the Church of Rome not of the Universal Church But to leave these general Arguments and come up closer to the Council of Trent We say it is a Council of the Roman not of the Catholick or Universal Church and that we can look on it as no other So that were it true that Occumenical Councils were infallible yet the Council of Trent nor any of those held in the Church of Rome since the Schism of the Eastern and Western Churches would have no right to pretend to this priviledg of Infallibility The Schism of those two Churches fell out in the tenth Century beginning indeed toward the end of the ninth since that time the Greek Church hath had no Communion with the Latin It is true there have been several attempts to re-unite them but without success So that the Greeks have had no Voice in the Latin Councils nor the Latins in the Greek Councils for six or seven hundred years The Church of the Latins is not near half of the Christian Church yet she will needs have it that hers are General Councils whilest the Councils of the Southern and Eastern Churches must pass forsooth but for little Consults or a sort of Conventicles It is a prodigious temerity for a Church scarce more than a fourth of the Christian World to set up it self for the Universal Church and to count the rest for nothing All the Churches of the East North and South the Greek Church the Church of the Abyssins who possess all Ethiopia which is a large share of Africa and the Church of the Russians are say they Schismatical Assemblies they have broken the bands of Union with the Head which is the Pope and are no longer worthy of the name of Churches for there are no true Christians but those that are subject to the Holy See which is the band of Unity This indeed is an excellent Principle According to this Hypothesis all the Christians in the East in the South and in the North are condemned to everlasting Perdition What can be imagined so cruel as this Tenet I cannot for my part believe that there is any reasonable Man of the Romish Communion that dares seriously affirm that an innumerable multitude of Christians believing in Jesus Christ and receiving the Canons of the Ancient Councils are yet in a state of Reprobation only for not acknowledging the Papal Supremacy I know very well that this Doctrine is taught but I appeal to the Conscience of those that teach it and am fully perswaded that they cannot but inwardly grant that such Persons may be saved out of the Pope's Communion And were but that Point as openly confessed as it is secretly owned they must then be constrained to acknowledg that the Councils of the Church of Rome are no General Councils For if the Greeks may be saved it is because the Church of which they are Members is a true Church since all Men acknowledg that out of the Church there is no Salvation If then the Greek Church be still a part of the true Church it must necessarily follow that those Councils wherein she has no part cannot be called General Councils nor can have the priviledges of them reason 4 4. Fourth Cause of Rejection The Council of Trent was but a part even of the Latin Church The nearer approaches we make to the Council of Trent the more plainly we discover the imperfections that ruine its Authority with the Protestants We have already seen that this Council is their adverse Party in the Cause that granting it a General Council it could not be infallible that yet it is not a General Council for that three parts of the Christian Church have no part in it it follows that it is then at most but a Council of the Roman Church But alas it is not so much as a General Council even of the Roman Church It is a Council of Italy and of the Italians it is a Council of some sixty odd Bishops whereof many were the Pope's Pensioners This Council was assembled three several times the first time under Paul III. the second time under Julius the 3d. the third time under Pius IV. In the two first there were not above sixty Bishops present almost all Spaniards or Italians Where then is the Universality of a Council consisting of so few Persons Yet have these few adventured to decide the most important Matters There were sixteen Sessions held during the two first Convocations wherein were decided the Controversies of the Scripture Tradition Original Sin Grace Justification Baptism the Eucharist Penance Extream Vnction Sixty Persons undertake to give Laws to all the Consciences of the Christian World and in things not understood by them They must needs be very blind whose Faith can truckle to the Decisions of so small a number of Men of so little Understanding Paul the 4th was very much in the right to say as he often did that it was great folly to send sixty trifling Bishops to the Mountains and imagine that they must presently have the advantage of discerning the Truth rather than the See of Rome where there is always so great a number of excellent Persons who make the Study of Divinity the sole business of their Life I must confess indeed that there were above two hundred Prelats present at the third Convocation of the Council But how There came some fifteen or twenty from France and not till about the end neither There was yet a few more Spaniards But no Germans no Polonians no Hungarians or if there were it was so very few as could never be thought to represent the Nations For it was one of the Policies of the Court of Rome not to permit to Vote by Nations nor that the absent Bishops might Vote by Proxy and that each Bishop spake only for himself There might be about fifty or sixty or some few more French Spanish and German Bishops the rest were Italians and that rest were three parts of four for there was more than one hundred and fifty Not the Lutherans only but all Europe agreed in it that the Council of Trent was purely an Italian a Papal Council reason 5 5. Fifth Reason to reject it The hatred of the Council of Trent to the Protestants If we regard the conduct of this Council we find from thence another reason to reject it Already we have taken notice with what heat and violence that Council acted against those over whom it pretended to be Judg. It hath frequently quitted the quality of Judge to assume that of being the adverse Party and such a Party as cared not to exceed all the bounds of honour and good Faith The Design of making odious the Doctrine of the Lutherans was apparently the reigning Passion of the Council For it countenanced the false extracts made of the Lutheran books and
THE COUNCIL of TRENT The Representation of the Fathers assembled in the Council of Trent begun about the end of the year 1545. Concluded towards the end of 1563. under the Pontisicate of Paul III. Tulius III. Marcel II. Paul IV. and Pius IV. There were XXV Sessions in which were present VII Cardinals V. whereof were the Popes Legates XVI Ambassadours from Kings Princes Republicks CCL Patriarchs Arch bishops Bishops Abbots and Generals of Orders All Divines and Doctours of the Civil and Canon Law THE HISTORY OF THE Council of TRENT In Eight Books Whereunto is prefixt A Discourse containing Historical Reflexions on Councils and particularly on the Conduct of the Council of Trent proving that the Protestants are not oblig'd to submit thereto Written in French by Peter Jurieu Doctour and Professour of Divinity And now done into English LONDON Printed by J. Heptinstall for Edward Evets at the Green Dragon and Henry Faithorne and John Kersey at the Rose in St. Paul's Church-Yard MDCLXXXIV Historical Reflections ON COUNCILS And particularly on the Council of TRENT PROVING That Protestants are not Obliged to submit thereto I Believe it will by all men readily be granted that since the first appearance of Christianity there hath not hapned an Affair of greater moment than was the separation of the Protestants from the Church of Rome which fell out in the beginning of the last Century It was a mighty rupture that took whole States and Kingdoms from the Roman See Schism is indeed one of the greatest mischiefs which can befall the Church it is an enemy to Charity nay ruinous to it and since Charity is no less necessary to Salvation than Faith Schism that destroys Charity is no less to be feared than Heresie that overthrows the Faith In our present subject we find both Heresie and Schism The mischief is great on either part Those of the separation are Schismaticks if they have not done it upon solid grounds But if the Church from which they separate hath given occasion for such separation and by her own errors made it absolutely necessary the guilt of the Schism falls then upon her From hence arises a great contest to know who it is that must one day answer before the Tribunal of God for this scandalous breach that puts a stop to the progress of Chtistianity sowing among Christians the seeds of variance and contention The Roman Church pretends it to be a Cause already adjudged and determined that famous Assembly the General Council of Trent who could not err having pronounced definitively upon it By this Judgment say they men ought to abide for there will else be no end of Controversie Disputes should not be everlasting but when the Judges have given their final Sentence there can be no further proceeding The Protestants are very far from thinking thus of the matter they pretend a right to review the Cause they cry out against the incompetence of the Judge they complain of undue and irregular proceedings and will admit no other Decision of the truth and antiquity of their Religion than the Holy Scripture as for Tradition Councils and Schools by which they are condemned they look upon them as things doubtful falsified false and apt to occasion illusion and error This Controversie is most certainly of the greatest importance no less than eternal Salvation depends upon it so that it is the interest of all men to examine it to the bottom It were a thing to be wished that we might plead our cause before a disinteressed Judge but it cannot be For all the sincere and worthy persons of Europe have already taken part on one side or the other and those that can still ballance between the two Religions are too ill Christians to have the honour of being Judges in a Cause which properly speaking is the Cause of God But we entreat the Reader that at least for a few hours he will lay aside all manner of prepossession that he may so make the better Judgment of the force of our Arguments My intention is not to enter into the depth of this vast matter for that were to descend to particulars and to examine the right and wrong of every dispute I will only shew that the Protestants are not to be blamed for refusing to submit to the Decisions of the Council of Trent and that from reasons taken from the Council it self I will prove that it is not from giddiness nor from perverseness but from a just and solid resolution that they refuse to submit For it seems reasonable that giving the History of this Council we do also give an account why we conceive our selves not obliged to receive it reason 1 1. First reason of not owning the Council of Trent because it is a Party in the Controversie In the first place the Reformed decline the jurisdiction of this Council as a Judge incompetent because a Party I easily foresee I shall be stop'd short here and that it will be returned upon me that the Churches being a Party is the ordinary refuge of Hereticks Had not the Arians as much right to tell the Council of Nice you are a Party and therefore can be no Judge in the Cause What! is not the Church obliged to maintain the rights of truth against Hereticks and shall this shadow of a pretence be able to deprive her of the power to Judge It is fit however that we be heard in the matter to see if there be not a mighty difference between what we alledge for our selves and what they are pleased to make the Hereticks say The Church is certainly the prop and the pillar of truth as St. Paul speaks that is she is obliged to support it But yet Hereticks must not for that reason look upon the Church as a Party and reject her as unfit to judge of religious Controversies For Legislators and the Garrantees of Laws cannot justly be considered as Parties when they have no other interest in a matter in question but the conservation of the Laws Were it reasonable for a Murderer to harangue his Judges thus Gentlemen you cannot be my Judges you have an interest in the prosecution inasmuch as you have forbidden to commit murder It is an easie thing to foresee what Judgment you will give thus prejudiced as you are by your own Principles and Maximes I demand therefore a fair and equal trial by Judges wholly free from all prepossession There could be nothing so senseless as such kind of talk yet such would be that of Hereticks who should reject the judgment of the Church in Contests of this kind Had the Council of Trent been the Council of the Church and without other interest than to defend the truth we might have appealed from its Judgment had it determined of any thing contrary to truth but we could not have refused to own it as a Council But we affirm that the Council of Trent is not a Council of the Church but of the Pope and of
ever done it but that of Basil the least action whereof they scrupled to imitate they added that the coming of the Lutherans to the Council would onely serve to seduce people because they would not forbear their Dogmatical Cant that on the whole if they refused to submit that safe conduct would be dishonourable to the Council from which they required a compliance which ought never to be granted to Hereticks To remove all these difficulties they thought of giving a safe Conduct in general terms wherein the Protestants should not be named but onely designed under the Title of Church-men and Seculars of the German Nation that so if at any other time necessity did require they might say that by these terms none were meant but Catholicks Whilst they were consulting at Rome about the safe Conduct at Trent points of Doctrine were under examination and that inquiry was not so calm and peaceable as the other about the Anathema's and Canons against Protestants for it was impossible to keep the Jacobins and Cordeliers from going together by tho ears about the matter of Transubstantiation The Jacobins pretended that the body of our Saviour is made present in the Eucharist by way of Production because the Body of Jesus Christ without coming down from Heaven where it is in its natural being is rendered present in the Bread by a reproduction of the same substance according to which Doctrine the substance according to which Doctrine the substance of the Bread is changed into the substance of our Lord's Body The Cordeliers on the other hand defended that Transubstantiation which is called Adductive they alledged that our Lord's Body is brought down from Heaven not by a successive but momentany change and that the substance of Bread is not changed into the substance of the Body of Jesus Christ but that the Flesh and Bloud of Jesus Christ succeeds into the place of the substance of the Bread being conveyed thither from another place Each Party maintained their opinions with wonderfull heat branding one anothers with absurdities and contradictions The Electour of Cologne who had had the patience to hear these wretched janglings said very pleasantly that both Parties were in the right when they refuted and charged one another with absurdities but that they seemed all of them to be out of the way when they asserted their opinions because they spoke nothing that was Sense or Intelligible at length seeing there was no declaring for one Party without offending the other they satisfied them both by couching the Decree in very general terms In the same Congregation they discoursed of many abuses that concerned the Eucharist which ought to be reformed such as are the failings in reverence and respect to the holy Sacrament It was complained of that they did not kneel before it that they let it mould in the Pixes that it was administred with little reverence and that they took money from Communicants This last abuse was committed particularly at Rome where the Communicants carried in one hand a hollow Taper and a piece of money in the Taper which was the Priests see It was resolved that Canons should be made against that abuse and many more of the like nature The original of the Jurisdiction of the Tribunals of the Church with their progress At the same time other Congregations were held consisting onely of Doctors of the Canon Law for handling the matter of Discipline the Head that was examined was that of the Jurisdiction of Bishops The end the Bishops proposed to themselves was not the rectifying of the abuses of that Jurisdiction by restraining it to the just and lawfull bounds whereby it was limited in the Apostles time and in the primitive Ages of the Church on the contrary they would have enlarged it by exempting it from the power and attempts of the Court of Rome That Jurisdiction in the first Ages was onely grounded on the sixth Chapter of the first epistle to the Corinthians wherein St. Paul exhorts believers not to bring their Causes before Infidels but to chuse out amongst themselves fit persons to compose their differences but because the Tribunal which St. Paul establishes in that place was merely a tribunal of Charity which had no coercive power so the Sentences that past there were onely Verdicts of Arbitration which men stood by if they thought fit by the six and fiftieth Chapter of the second Book of the Constitutions attributed to St. Clement it appears that the Bishop and Priests met every Munday for determining the affairs of their Flock And it rarely happened that any one appealed from these Decisions because of the great respect that men in those days had for the Church But after the times of persecution were over the Bishops supported by the Emperours who were become Christians erected Real Tribunals the Decrees and Sentences whereof were put in execution by the Authority of the Magistrate It is said that Constantine ordained that the Sentences of Bishops should be without appeal and be put in execution by the Secular Judges and that if one of the Parties should desire that a Process commenced before a Secular Judge might be referred to the Tribunal of the Bishop the reference should be granted in spight of all opposition either from the Judge or the adverse Party In the year three hundred sixty five the Emperour Valens enlarged that Jurisdiction and Possidius reports that St. Austin was taken up in those trials of Civil matters many times even till night which troubled him much because it took him off from the true functions of his Ministery That Law of Constantine in favour of this Tribunal of Bishops was revoked or at least limited by the Emperours Arcadius and Honorius for they ordained that Bishops should decide in no Causes but those of Religion and in Civil matters when both Parties consented to it In the year four hundred and fifty two the Emperour Valentinian confirmed that Law which restrained the power of Bishops Justinian restored to them part of what they had been deprived of allowing them besides the Causes of Conscience power to take cognizance of the Crimes of the Clergy and to perform several other acts of Jurisdiction over Laics And thus by the indiscreet favour of Emperours the power of the Church which is all Spiritual became a Carnal Dominion In the following Ages the Jurisdiction and Authority of the Bishops got ground apace and especially in the Western Church because the chief of the Clergy were the ablest Statesmen they were commonly of Princes Councils and managed and Civil matters That was the reason that in a short time they grew to be sole Judges of all Causes Civil and Criminal of the Clergy and that they extended their Jurisdiction over Laicks under various pretexts for instance they took upon them to Judge of the Validity of last Will and Testaments to make Inventories and apply Seals under pretext that Widows and Orphans are recommended to the care of the Church
two Brothers the Duke and Grand Prior. He dealt earnestly with him also to employ his credit with the French Prelates that they would desist from pressing that the Institution of Bishops and their Residence should be declared of Divine Right But the Cardinal would not hear of it he continued stedfast in his design of staying at the Council and as he said of having matters concluded according to truth and reason Upon his return to Trent he bragg'd much how he had resisted the solicitations of the Cardinal of Ferrara but that was the last act of constancy and vigour that came from him for after that time he made so visible and considerable a compliance that he became the chief instrument which the Court of Rome employed for shaking and baffling the vigour of others However he seemed still to retain a little stedfastness in a Conference that he had with Cardinal Morone after his return from Hostia Cardinal Morone to sooth and flatter him told him that he wished he were at the helm of affairs and that he had the same Authority as the Legates had that farther more the Pope desired a Reformation and would set about it that none of the Articles which had been proposed by the several Nations were desired to be left out but those which related to the Court of Rome because the Pope would have the honour of Reforming himself The Cardinal was not catcht in that trap but made answer that saving the respect which was due to the Holy See what concerned the Reformation of the Cardinals and of the Court of Rome might be very well proposed in the Council But he continued not long in that style for the Cardinal received Letters from the Queen informing him that his presence would be far more necessary in France than at Trent she told him that there was no more good to be expected from the Council for France that all that could have been obtained from it would onely have been in order to reunite the French Protestants to the Church but that that was a thing not to be hoped for now since the peace with the Huguenots held good and that therefore the Pope was to be contented She wrote also to the Pope that she would order the French Prelates to concur in any thing that might tend to the speedy Conclusion of the Council and not to dispute his Authority any more From that time forward the Cardinal thought of nothing but of returning to France he was troubled to understand that the peace with the Protestants was like to hold for he mortally hated the Huguenots and feared the growth of the Party not so much out of Zeal for Religion as because he knew that that Party could not be Established but upon the ruines of his Family by reason of the irreconcilable hatred that was betwixt the Princes of the House of Guise and the Great men that were engaged in the interests of the Protestants He considered with himself that to support him against a Party which was like to gather new strength by a Peace he stood in need of the favour of the Pope and therefore he bent all his thoughts for the future to incline him to espouse his Interests by appearing to be wholly at his devotion A new Ambassadour from France comes About the same time the President de Birague the new French Ambassadour arrived and was received in the Congregation of the second of June But because in his Credentials he was not called Ambassadour all the Ambassadours of Princes who commonly come after those of France did not appear that they might not be obliged to take their places after him Birague presented to the Council a Letter from the King wherein he gave once more reasons for the Peace which he had concluded with the Huguenots still protesting that it was done in prospect of reclaiming to the Church those that were gone astray by a surer way than that of Arms that farther he expected that they would aid and assist him in that design by the Reformation which he had demanded and still did demand from the Council Birague's Harangue contained onely the same things somewhat more amplified and seeing the Legates knew what Birague was to say before they had heard him in the Council they were prepared to make an answer to his Speech by complements of condoleing that the King had been in a manner forced to make Peace with the Huguenots They farther added that they disapproved not what he had done exhorting him nevertheless that so soon as his Kingdom were in Peace he would endeavour all he could to cure the wound that Heresie had made in his Territories This answer was communicated to the Cardinal of Lorrain before it was given but he opposed it objecting that the Council ought not to approve the Peace which the King had made with the Huguenots seeing it was so prejudicial to the Church and that therefore they ought to take time to answer This advice was taken and the Legates made answer to Birague that the matters which he had proposed were so weighty that the Council desired time to give an answer to them but the French Ambassadours were extremely vexed with the Cardinal for this action They were about to have written to the Court concerning it but because Lansac was speedily to return they gave it him in Commission to make a report thereof to the King In the mean time the Congregations continued for Examining matters touching the Sacrament of Orders and the Prelates did not stick so closely to the point but that many times they purposely flew out into digressions In one of these Congregations the Bishop of Nimes discoursed freely enough against Annats and against several abuses of the Court of Rome amongst the rest against the Ordination of Priests who were admitted without examination or capacity In another Congregation the Bishop of Cadix a Spaniard shew'd the needlesness of Titulary Bishops whom he called figmenta humana an invention of the Court of Rome and what disorders these Bishops without Bishopricks caused in the exercise of the Discipline of the Church But seeing all the abuses introduced by Papal Authority found instantly Protectors among the Italians the Bishop of Sarzana a Tuscan rose up and defended the Cause of those Titular Bishops Another Spaniard Bishop of Lugo in Gallicia spoke against Dispensations and affirmed that it was not necessary to set Bounds to the Court of Rome as to that matter and to declare the invalidity of those Dispensations or rather that it is impossible to give Dispensations about most things that are so freely dispensed with About this time Angelo Massarelo Bishop of Tilesio in Abruzzo Clark of the Council being grievously tormented with the Stone resolved to be cut of it and desisted from officiating in Person as Clark and this removed one of the difficulties that have been mentioned which was that the Ambassadours of France and Spain having made great instances that he should
good Laws and Ordinances which were made in it After the Ceremonies were over they read the Decrees concerning Purgatory the Intercession and Invocation of Saints Images and their Worship They also read the Decree for Reformation of Monks containing twenty Chapters to which they added an one and twentieth for a shield to the Pope's Authority lest by inadvertency it might be wounded in some of the Canons of Reformation and to leave him in full liberty to dispense with all the Canons The Council therefore declares in it that all the Decrees have been made with intention that the Authority of the Holy See should remain safe and inviolate without the least encroachment upon it When this was done because it was very late the rest was deferred till next day In this second day they read the Decrees concerning Indulgences the Choice of Meats Fasts and Holy days They made and Act of Reference to the Pope about the Index Expurgatorius Missals Breviaries Ceremonials and the Care of making a Catechism At length the Council caused and Act to be read which declared that the Places that had been assigned to Ambassadours ought not to be any ways prejudicial to the Rights and Privileges of Kings Princes and States whom the Council pretended to leave in the same condition as they were before The Assembly was concluded with Volleys of Acclamations to the Praise of the Pope Emperour Kings Legates and the Fathers Heretofore in Ancient Councils these Acclamations or Benedictions were made in a humming confused manner with a low Voice But at Trent they would have the matter performed in its Formalities It was written down read and sung after the manner of Antiphones The Cardinal of Lorrain pronounced the Acclamations and the Prelates answered This action of the Cardinal was extremely played upon It could not be imagined that he with all his Dignities A mean Action of the Cardinal of Lorrain and large Characters would have condescended to discharge the Office of a Deacon or Chanter It was lookt upon as a low and mean Carriage but the French had a worse opinion of it for besides the baseness of the action they lookt upon it as a Crime of State because in the Acclamations there was no express mention made of the King of France for which the Cardinal was severely checkt upon his return At length all was summ'd up with an Anathema pronounced against Hereticks in General The Council consulted whether they should not expresly Anathematise Luther Zuinglius and the other Heads of Parties as had heretofore been practised in the Case of Nestorius and other Hereticks But the Spanish and Imperial Ambassadours opposed that representing that the Princes were rather the Heads of the Parties in that affair than the Teachers that it would offend them and oblige them to make Leagues together against the Catholick Religion The Council acquiesced to that reason and rested satisfied with a General Anathema All the Prelates were commanded under pain of Excommunication to sign the Decrees before they went away which was done on Sunday They were signed by two hundred fifty and five Hands four Legates two Cardinals three Patriarchs five and twenty Archbishops an hundred fifty and eight Bishops seven Abbots thirty nine Proxies for Absents and seven Generals of Orders The Ambassadours had been enjoined to sign also but because those of France were not there and their Hands not being amongst the rest it would have been a Declaration that they refused to acknowledge the Council all the rest were therefore dispensed with no to sign upon Pretext that it had not been the Custome of Ancient Councils This last Session of the Council gave as little satisfaction as the rest hand done for after all the fair promises of setting about a Reformation there was nothing found that could answer the Expectations of People The nineteenth Chapter of General Reformation contained a very Christian Decree against Duels which were prohibited under very severe Penalties Nevertheless it was observed that the Council herein encroached upon the Right of Kings for it declared the Emperour all Kings Princes and Lords who should countenance Duels to be excommunicated and deprived of the Dominion of the Place holding of the Church wherein Duels should be fought It was not thought in the Power of a mere Ecclesiastick Judicature to deprive Sovereign Princes of their Territories and Temporal Possessions nor to lay Commands upon them under pain of Excommunication The Permission which the Council granted to Mendicants to enjoy Lands and Real Estates was so far from passing for an Article of Reformation that it was lookt upon as a great Corruption and as a fair means put into the hands of Monks to hook in the remainder of the Estates of Christendom whereof they already enjoyed the largest share In general few were satisfied with the Acts of the Council The Spaniards were displeased at the precipitant manner and hurry of concluding it without acquainting their King and expecting his answer But France more than all others because they found therein many things which overthrew the Liberties of the Gallican Church President Du Ferrier during his stay at Venice made it his business to make a Collection of them and upon the return of the Cardinal of Lorrain into France the Cardinal was severely censured for having suffered so many things to pass contrary to the Sentiments and Customs of the Church of France It was objected to him that after he had vigorously asserted the Superiority of a Council over the Pope yet at length he had basely betrayed the Cause seeing he had subscribed to the first Chapter of the General Reformation which grants the Pope Administrationem Ecclesiae the Administration of the Church Universal It was also thought that the opinion of the Pope's Superiority over a Council was sufficiently established by the last Chapter which declares that all things have been decreed without prejudice to the Authority of the Pope which is an evident raising of the Authority of the Holy See above that of the Decrees And above all it was thought that by demanding from the Pope the Confirmation of the Council they had placed his Holiness above a Council It was likewise objected as a fault to the Cardinal of Lorrain that in the one and twentieth Chapter of the General Reformation he had suffered the present Council to be declared the same with that which was held under Julius and Paul III. after that France had taken so much pains to have that Assembly called a new Council But the Parliament of Paris in a particular manner complained that he had suffered the Authority of the King's Judges to be trampled under foot seeing the Council had so far enlarged the Power of Churchmen as made a considerable breach in the Civil Jurisdiction As for instance it allows Bishops to proceed against Laicks by Pecuniary Fines and Imprisonments These oppositions that the Council met with in France were every delightfull to those who were separated
Convention by themselves in Thrace but others on the contrary do affirm that the whole Assembly was Orthodox However there was at least three hundred of them Orthodox that were met together from all Parts The holy Confessour Hosius Bishop of Cordoua did preside in it St. Athanasius was re-established in his See by it and the Nicene Creed was also by it explained according to truth Nevertheless this very Council has not been able to obtain to pass for legitimate St. Austin formally rejects it nor is it reckoned among the first six De. Conciliis l. 1. c 7. Bellarmine indeed so far favours it as to account it among those that are in part rejected and in part approved If the Ancients had believed that General Councils were infallible I cannot see why they should reject this it having all the marks of Universality Gratus Bishop of Carthage was present at it with five and thirty African Bishops more and yet the African Church never received it she took so little notice of it that sixty or eighty years after she had no manner of knowledge of its Canons which appears by the History of the great Contest between the Church of Africk and the Bishops of Rome in the Affair of Pelagius upon the right of Appealls Celestius a Pelagian who had been condemned by the Councils of Africk obtained of Pope Zosimus to be acquitted of all the Censures that had been given against him The Africans opposed it affirming that the Canons permitted not that one accused of Heresie should be tried out of his own Province or but by his own Synod and that the Bishop of Rome had no authority to receive the Appeals of such as stood condemned by the Bishops of Africk Zozimus produced a Canon as of the Council of Nice which permitted Appeals to Rome Tho it was not really a Canon of that Council but of the Council of Sardica The Africans were surprized at it and knew not on the sudden what to reply for in their Copies of the Canons of the Council of Nice there was no such Canon to be found so that not knowing from whence it might be taken because they knew nothing of the Council of Sardica or its Canons there was need of time to clear the mystery The fifth General Council upon the Cause of Arius was the Council of Milan held about the year 354. Ruffinus plainly says that many of the Orthodox fell into the snares of Heresie Hist l. 1. c. 20. And indeed the Bishops that held for Athanasius and the term Consubstantial were in fine banished by the Emperour Constantius Could there be a more famous Council than was that of Ariminum in Italy There were present and assisting in it no fewer than six hundred Bishops of which four hundred of the Eastern Church and two hundred of the West If we may believe Socrates Hist l. 2. c. 29. there was nothing done in this Council repugnant to the Faith of the Church But he is not in this to be credited He thought perhaps it would be a mighty service to the Church to prevaricate in her behalf and deny that this Great Council was of the number of those that favoured Arianism But it is undeniable that this Synod sunk under the violence of the Emperour Constantius and was over reached by the cunning and artifice of Vrsacius Bishop of Singidunum and of Valens Bishop of Mursa The testimony of Athanasius in the Book by him written concerning the Council of Ariminum puts the matter beyond all doubt especially when we consider the concurrent evidence of S. Austin in the fourteenth Chapter of his third Book against Maximin and of St. Hilary in his Book de Synodis adversus Arianos where we find the Letters of Liberius Bishop of Rome to the Eastern Bishops wherein he avers that the Fathers of the Council of Ariminum overcome by the Emperour and by the cheats of Valence and Vrsacius had pronounced contrary to the Faith of the Church but were again perfectly returned from their error and had each of them pronounced Anathema against the Confession of Faith made by the Council of Ariminuw We have thus already five General Councils that have erred about the same matter In the Cause of Eutiches who confounded the two Natures of Christ there were two General Councils assembled The first was at Ephesus in the year 449. convened by Theodosius the younger a Prince truly Catholick All the Patriarchs were present at it Juvenal Patriarch of Jerusalem Dioscorus of Alexandria Domnus of Antioch Flavian of Constantinople and by his Legats Leo Bishop of Rome Nothing was wanting to the Legality or Universality of this Council For to say that this Council was Illegal because not convened by the Pope and that the Patriarch of Alexandria and not the Popes Legates did preside therein is a very vain Allegation the weakness of which however in this place we are not concerned to shew For we oppose not such as make the Pope Superiour to Councils and all the Authority of Councils to depend upon the Popes Pleasure We oppose such as make the Council Superiour to the Pope and hold a Council to be nothing the less legal or less infallible for not being under the Popes direction such as look upon the Councils of Constance and of Basil as most holy Councils tho the Popes did not preside in them and such in fine as require us to submit to the Council of Trent upon its own Authority This General Council of Ephesus tho legally assembled and according to the Canons is notwithstanding a detestable Convention that justified the Heretick Eutiches confirmed his Doctrine and deposed Flavian Patriarch of Constantinople a most holy and Orthodox person About nineteen years before there had been held another General Council at the same City of Ephesus in the Cause of Nestorius who affirmed there was to Persons in Christ This Heresie was there condemned and Truth triumphed This certainly makes an essential difference between these two Councils tho otherwise there be none that I can see as to Form and Externals unless that Error was victorious in the second Council with less scandal than truth overcame in the first For it is true indeed that Dioscorus President of the second Council of Ephesus did with much facility cause the Heresie of Eutiches to prevail the Popes Legats and some few others having been only a little roughly treated whilst in the first Council of Ephesus which is the third received General Council there was a horrible Schism occasioned by Cyril of Alexandria and John of Antioch who made Parties and deposed each other Socrat. l. 7. c. 33. Evagrius l. 1. c. 4. The Emperour was forced to interpose in the matter and to make use of his Authority to appease so dreadful a Sedition It is apparent from all these Considerations that tho the Council of Trent could be considered as a General Council that would not bind us to believe it infallible nor
and Tyranny could make use of What then had been done or rather what had not been done if as the Protestants desired the Pope's Authority had been directly struck at and the subversion of his Grandeur openly attempted If the Council of Trent had but only offered at what was actually done by the Council of Constance that is the declaring of the Pope to be subject to the Council the Court of Rome would rather have set all Christendom in confusion that have suffer'd it The Presidents had express Orders if that Point came at all into question immediately to break up the Council and return to Rome reason 7 7. Seventh cause of Rejection The Council of Trent hath erred even by the Confession oâ— those that would have us submit to it But I would very fain know why we should be obliged to receive the Decisions of the Council of Trent since the Roman Church her self does not receive them Why should it be expected from us that we should look upon this Council as Infallible when thousands of the Roman Communion do believe that the Council hath de facto erred and in consequence of that Belief do refuse to submit to it and daily reject its Canons This last reason for our rejecting that Council is indeed of high importance we shall therefore enlarge a little upon it and evidently make it appear that those that would exact of us a Submission to this Council have themselves no regard to its Authority and that upon the score of its having erred I shall not press upon the Council for having forbid Non-Residence under grievous Penalties which yet is now universally connived at for having forbidden Pluralities and yet there are now no Eminent Prelats but are guilty of it for having forbidden to give Dispensations but in Cases of great moment and yet now at Rome they are denied to none but to such as want Mony that matter of mighty moment for which only they are granted For I very well know that to these and to a hundred other particulars in which I could instance it will presently be replyed that they are Corruptions indeed but that those Corruptions indeed but that those Corruptions do not hinder the Decrees of the Council from being just and good And the Popes Flatterers will add that he is not bound by the Decrees of the Council but has Power to dispence with the Canons when he thinks fit But I speak of Decrees made by this Council and rejected by an infinite number of People Decrees that never were suffered to take place in France after all the endeavors of the Court of Rome The French Kings their Parliaments and Bishops dislike several things in the Decrees of this Council Reasons why the Council of Trent is not received in France 1. That the Council hath done and suffered many things that suppose and confirm a Superiority of the Pope over Councils 2. That it hath confirmed the Papal Encroachments upon Ordinaries Ses 2. Res. c. 8. by Exemption of Chapters and Privileges of Regulars who are both withdrawn from Episcopal Jurisdiction 3. That it hath not restored to the Bishops certain Functions appertaining to their Office and taken from them otherwise than to execute them as Delegates of the See of Rome 4. That it hath infringed the Privileges of Bishops of being judged by their Metropolitan and the Bishops of the Province by permitting a Removal of great Causes to Rome and giving Power to the Pope to name Commissioners to judg the Accused Bishop 5. That it hath declared that neither Princes Magistrates nor People are to be consulted in the placing and setling of Bishops 6. That it hath empowered Bishops to proceed in their Jurisdictions by Civil Pains by Imprisonment and by Seisure of Temporalties 7. That it hath made Bishops the Executors of all Donations for Pious Uses 8. That it hath given them a superintendency over Hospitals Colleges and Fraternities with Power of disposing their Goods and Revenues notwithstanding that those matters had been always managed by Lay-men 9. That it hath ordained that Bishops shall have the examining of all Notaries Royal and Imperial with Power to deprive or suspend notwithstanding any Opposition or Appeal 10. That it hath given Power to Bishops with consent of two Members of their Chapter and of two of their Clergy to take and retrench part of the Revenue of Hospitals nay to take away Feodal Tithes belonging to Lay-men 11. That it hath made Bishops the Masters of Foundations of Piety as Churches Chappels and Hospitals so as that those that have the care and Government of them are obliged to be accomptable to the Bishops 12. That in confirming Ecclesiastical Exemptions it hath wholly ascribed to the Pope and the Spiritual Judges all Power of judging the Causes of accused Bishops as if Sovereign Princes had lost the Right they have over their Subjects as soon as they became Ecclesiasticks 13. That it hath empowered the Ordinaries and Judges Ecclesiastical in quality of Delegates of the Holy See to enquire of the Right and Possession of Lay-Patronages and to quash and annul them if they were not of great necessity and well founded 14. That in prohibiting Duels it had declared that such Emperor King or Prince as should shew favour to Duelling should therefore be Excommunicated and deprived of the Seignory of the Place holding of the Church where the Duel was sought 15. That it hath permitted the Mendicant Fryars to possess Immoveables 16. That it hath ordained an Establishment of Judges it calls Apostolick in all Dioceses with Power to judg of Spiritual and Ecclesiastical matters in prejudice of the Ordinaries 17. That it hath declared that Matrimonial Causes are of the Churches Jurisdiction 18. That it hath enjoyned Kings and Princes to leave Ecclesiasticks the free and intire Possession of the Jurisdiction granted them by the Holy Canons and General Councils that is to say Usurped by the Clergy over the Civil Power These are the principal Points disputed in France Those that tend to the diminution of the Authority and Privileges of Bishops to enlarge the Roman Power are rejected by the Bishops and those that would extend the Power of Bishops to the prejudice of the Civil Authority are rejected by the Parliaments Between both this Council as enacting contrary to the Rights and Liberties of the Gallican Church was never at all received in France so as to obtain the force of a Law Why then should that Assembly give Law to us Protestants that is rejected by so great a part of the Church of Rome If it hath not erred why do Roman Catholicks as they will be termed refuse to receive it And if it hath erred what reason is there to press us to receive it I know what is answered to this that matters of Faith and of Discipline must be distinguished that the Council did not nor could not err in matters of Faith and Doctrine and that it was only mistaken in points
all the Magistrates of the Christian World do affirm the Council to have erred That Exemptions of Ecclesiasticks is a point of Doctrine wherein it is confessed that the Council erred I go on to the Exemptions of Ecclesiasticks which are of near affinity to the preceding Article The Bishops of the Council of Trent in the Decree we just spake of by them intitled the Reformation of Princes had made little Sovereigns of the Clergy independent of the Secular Power exempted from pleading before a Temporal Judge for whatsoever Cause or Crime 'T is true this Decree did not pass by reason of the great opposition made by the Ambassadors But the Council endeavoured to supply the matter for in the twentieth Chapter of General Reformation in the 25th Session it ordains that the Immunities Exemptions and Privileges of Ecclesiasticks be ratified and confirmed to them according to the Constitutions of Popes and Councils and according to the holy Canons Now these Constitutions and these Canons the observance whereof it commands are those that withdraw Ecclesiasticks from the Power of Secular Judgment and subject them only to the Judges of the Church And indeed since the Council the Clergy have with the utmost vigour endeavoured the maintaining themselves in the possession of these Privileges Every body knows the famous Quarrel that upon this occasion happened between Pope Paul V. and the Venetians and made so great a noise in the beginning of this present Century The Republick of Venice in the year 1605. made a Law forbidding Ecclesiasticks to acquire Lands and fixt Possessions and before that there was another Law in force restraining the building of Churches Hospitals and Monasteries without leave obtained of the Senate At the same time the Republick caused to be imprisoned Brandolino Valde-Marino Abbot of Nerveze and Scipione Saracino Canon of Vicenza the first as being guilty of Rapine and Theft accused oâ— poysoning his Father and his Brother oâ— Incest with his Sister of having caused several Persons to be assassinated and oâ— employing Magick to corrupt Womenâ— the second for having broken off the Seal put upon the Bishops Court by the Magistrates and for attempting the chastity of a Widow of Quality with most villaâ—nous outrages Pope Paul V. looked up on these Laws and the imprisoning of thesâ— Men as breaches of the Privileges of thâ— Clergy that the Council of Trent haâ— confirmed He commanded the Venetian to abrogate these Laws and to send thâ— two Prisoners to be tryed by the Nuncâ— at Venice forasmuch as the proceeding of the Republick in this matter was contrary to the Canons and Constitutions of the Councils And upon the Republicks refusing to do it in the year 1606. he thundred his Bull of Excommunication and Interdiction against it The business was made up in the year 1607. by the mediation of the King of France and by the negotiation of Cardinal de Joyeuse and Cardinal du Perron The Interdict was taken off but the Republick was obliged to give up the Prisoners to the Pope and to suspend the execution of those Laws till the Parties that is to say the Church and the State had setled the matter These Ecclesiastical Immunities were things unknown to the Primitive times The great and good Emperour Constantine did in Person or by Commission hear and determine the Crimes of Ecclesiasticks without excepting so much as Cases of Schism and Heresie It is true he established a Tribunal of the Church Sozomer l. 1. c. 9. Eujeb de vita Constant l 4. c. 27. Niceph. l. 7.46 and gave a sort of Jurisdiction to Bishops for the affairs of Ecclesiasticks But still they acted as the Emperours Delegates in those Tribunals and we see that Constantine did often â—re hear Causes wherein the Bishops had before given Sentence Tom. 2. Ep. 162. St. Austin tells us that in the business of the That the diminution of Episcopal Authority is another Point of Doctrine wherein the Council of Trent is acknowledged to have erred It is not extremely necessary to enlarge upon the wrong done by the Council of Trent to Bishops in taking from them the power of hearing all the greater Causes in impowering them in most Episcopal Functions to act only as the Popes Commissaries and in confirming the Privileges of Chapters and Monasteries which dispense them from acknowledging the Ordinaries to be their Superiours The Bishops themselves do sufficiently complain of these wrongs and they have reason for by the Priviledge granted to Monks of immediate depending on the Holy See the great and numerous Congregations of Clugny and of the Cistercians all the Houses of the Mendicants and the new Order of Jesuits are not only withdrawn from Episcopal Jurisdiction but are become so many sworn Enemies to Episcopacy Besides which by the Exemption of Chapters those Assemblies are so many thorns in the Bishops sides giving them a thousand disturbances and tiring them out by their oppositions The accused Bishops are contrary to the Canons forced and dragged to Rome to be tried their Causes are removed from their Metropolitan and Synod of the Province from whom they might expect Justice and those that seek their ruine do procure their Enemies to be named by the Pope for Commissioners to decide their Causes There is an instance of this in the troubles that hapned in France about the Doctrine of Jansenius There were four Bishops that after the condemnation of Jansenius by Innocent X. and Alexander VII kept a wrangling and cavilling a little too long in the Jesuits opinion upon the distinction of Right and Fact to avoid signing of the Formulary The good Fathers procured a Brief from the Court of Rome to interdict them by Commissaries named by the Pope These four Bishops who were the Bishops of Alez of Pamiers of Beauvais and of Anger 's defended themselves against the Interdiction by Circular Letters and by divers publick Writings wherein they cite the Ancient Canons the fifteenth of the Council of Antioch in the year 341. the seventh of the Council of Sardica 351. the Capitula of Adrian I. the Decisions of Leo IV. and of Benedict III. his Successor who lived about the middle of the Ninth Century By all which it appears that accused Bishops to be Canonically condemned ought to be tried by their fellow-Bishops of the same Province They trace the possession of this Right through the following Centuries and at length they shew that the Regulations of the Council of Trent and the Concordat between Francis I. and Leo X. cannot prejudice the Right of the Bishops and so long a Possession for that the Parliaments the Universities and the Clergy of France opposed the Concordat and the Cardinal of Lorrain made opposition in the name of all the Clergy of France then when the Gentlemen of beyond the Mountains made the Decree that impeaches this usage Which say they hath served for a ground of the refusal In the Circular Letter of the four Bishops to all the
Bishops of France p. 8. that this Kingdom hath always made to submit to it and to several other Regulations about Discipline as being found contrary to the Liberties of this Church which the Kings the Clergy and the Parliaments of France have always so carefully preserved These Gentlemen are then persuaded that the Council of Trent hath in this point wronged the Bishops But one cannot commit a Wrong without Injustice nor do an Injustice without Error Whence it follows that it is not to be denied by these Gentlemen but that according to them the Council hath erred Yet still say they it is but an Error in Discipline And still they must give me leave to tell them that this reply is nothing but a meer illusion For it is a real Point of Doctrine to know how far the Rights of Bishops do or do not extend It is a clear Case that all the Grievances the Bishops complain of depend upon the question Whether Bishops were instituted by Jesus Christ and are the Apostles Successors For if Bishops are by Divine Right and not of Papal Institution it is manifest that the Pope cannot deprive them of a power he did not give them nor can so much as lessen that power If a Bishop does jure divino watch over the conduct of those of his Diocess there is no man that by any right can take a part of his Flock from him or forbid him to execute his Pastoral Charge in any instance for no man hath power to alter what God hath established On the contrary if the Pope hath conferred upon Bishops all the Authority they have he may revoke lessen or enlarge it at his pleasure nor could the Bishops then have any cause to complain for he may make use of his just right and power If the Pope be absolute Master of the Church and Bishops but his Substitutes he may proceed judicially against them as he thinks most fit by a Synod by Commissaries or by himself And the Bishops know it very well for the Spanish Bishops who stickled so much in the Council that the Residence and Institution of Bishops might be declared to be jure divino had no other end in it but to strengthen the Episcopal Dignity and shake off the Papal Yoke that oppressed them The Authors of those Writings that have made so much noise in the world about the affair of Signatures are likewise perfectly convinced of this truth For speaking of the wrongs done to Bishops by the Court of Rome they tell us that the Popes Ministers take delight to shew in Act and by Example what the Roman Doctors teach in their Books Circular Letter of the four Bishops p. 15. That the Pope is the absolute Master and Sovereign of the Church That Bishops are but his Vicars holding all their power from him That he either does or does not hearken to them as he thinks fit That if he makes answer when they consult him he does them grace and favour but does them no wrong if he refuse to answer To this erroneous and false opinion of the Doctors Partisans of the Court of Rome they oppose the pure truth of the Gospel that is Page 14. That all Bishops do succeed to the Apostles That the Pope by Divine Right is their Head and Superiour but not the sole Bishop That they derive their power from Christ himself That it is the Holy Ghost that hath set them over the Flock that the Great Shepherd hath acquired by his bloud that each might govern as his Vicar that portion that falls to his lot c. that they are so inferiour to the Pope as to be yet his Brethren and Collegues in that only Episcopat of which each of them holds an intire part according to the Fathers This is truly the state of the Question and can this be thought to be a mere matter of Discipline Or can it be other than a Point of Doctrine When the French and Spaniards did so mightily insist in the Council to have it declared that Bishops are not the Popes Vicars nor set up by him but established by Christ and when on the other side the Partisans of the Court of Rome opposed this design with so much violence every where preaching up the Pope to be the sole Bishop that the Ordinaries are but a succession of Commissaries holding all their Authority from the Holy See was this Controversie considered by the two Parties as a matter of Discipline Was it not considered in the Examen of the Sacrament of Orders which is a Point of Doctrine And not touched in the Chapters of Reformation to which was referred all that concerned Discipline The Bishops could not prevail to have it declared that their Order is by Divine Right but at least they hindred that no Decree was made for declaring them only the Popes Vicars Yet that is of no great service to them for in all the Decrees of the Council they are still treated as the Popes Vicars And it must needs be acknowledged that the Council in declaring that the Pope hath power to abridge the Authority of Bishops to hinder their Episcopal Functions to try them in Person or by his Commissaries hath sufficiently declared them to be no more than his Vicars So we have another Point of Doctrine wherein two thirds of Europe agree that the Council of Trent hath erred That the People ought to have part in Canonical Elections that herein also the Council of Trent hath erred by the Confession of many Roman Catholicks I go on to Canonical Elections Those persons that within thirty or forty years past have made themselves so much talked of in the World for that extraordinary appearance of zeal to restore the ancient lustre of the Church those persons I say do consider this matter of Canonical Elections as a Point of highest importance They lament that favour interest and birth are the only steps that raise to Ecclesiastical Dignities and that the custom of elevating to Prelacy by Election and Canonical ways those who are most worthy of it is now no more in use They complain of it with much grief and know not how to forgive the memory of Chancellour du Prat who is accused to have abolished the Pragmatick Sanction First Dialogue of the Parishioners of Sr. Hil. du Mont. p. 10. that is as they express it The pure observation of the ancient Canons in the Church of France and to have made the Concordat of Francis I. with Leo X. which ruined the Apostolical Discipline in France abolished Canonical Elections and subjected the Church of France to a deplorable servitude They tell us in the marginal refutations of M. d' Ambrun's Petition to the King Page 10. that in several Parish Churches there have been for a long time Publick Prayers to God for the abolishing the Concordat and the re-establishing Canonical Elections We must not say these Gentlemen have reason lest it give offence for if
all the Divines within their Jurisdiction the Bishop of Constance sent thither James le Fevre his great Vicar who was after Bishop of Vienna This man did what lay in his Power to break up the Assembly and to obstruct all Debates about matters of Religion Zuinglius persisted and in fine the Assembly being dissolved the Senate made an order that the Doctrine of the reformed Religion should be preached with full liberty This so sudden and violent growth of the Distemper made all People wish for a general Council as the onely remedy for restoring peace and tranquillity to the Church The Princes desired it in hopes by that means to provide against the Usurpations of the Priests and Bishops who daily invaded the Estates of Seculars the People longed for it for the reformation of the manners of the Clergy which were horribly corrupted the See of Rome seemed to desire it to support its tottering Authority but Luther and his Adherents protested from the beginning that they would not submit to it unless it were free and the Controversies decided onely by the word of God The Pope dreaded this remedy worse than the Disease he apprehended an Assembly where his Authority might be struck at and those Abuses reformed from which the Court of Rome reaped so much profit besides all this he was at a stand about the choice of the place he would with all his heart have held the Council either at Rome or in any other Town of the Ecclesiastick state where he might have been absolute Master but he foresaw that this design must meet with great opposition however his death which happened about the latter end of the year 1521 put an end to all his perplexities ADRIAN VI. After the death of Leo X. Adaian VI. is chosen in his place On the Ninth of January 1522 Adrian born in Utrecht was chosen in his place this Election was somewhat rare because Adrian at that time was absent from Rome and himself not so much as known there he was then in Biscaye and at Victoria received the News of his promotion but arrived in Rome about the end of August the same year Adrian was reckoned an honest and well meaning man P. Adrian desires to reform the Church that did not approve the disorders year 1522 of the Court of Rome he looked upon the Doctrine of Luther as foolish and stupid not thinking it capable to make any great progress but that those who had embraced that party had onely done it to be revenged of the Clergy for the oppression they suffered from them and for the aversion they had to the manners of the Church-men so that purposing by all means to pacifie these troubles he took a resolution of reforming the Court of Rome As for the Doctrine he was onely of opinion to give some Explanations concerning the Efficacy of Indulgences declaring that that Efficacy depends upon the works of those that receive the Indulgences so that they who neglect or perform amiss the works imposed upon them receive no benefit from the Indulgences but in proportion to their works Cardinal Cajetan a man consummated in School Divinity was at the bottom of the same Judgment with Adrian but he told him however that that Doctrine was not to be divulged because it would extinguish the Zeal that People had for Indulgences and lessen the Authority of the Pope for said he if once the People be perswaded that the Efficacy of Indulgences depends upon their own good works they will look upon themselves as the cause of the benefit they reap from them and set light by the Pope and the present that he makes them and farther they will easily be induced to believe that their good works alone are sufficient to procure them a full remission if they be allowed to think that the Efficacy of Indulgences depends upon their good works These reasons did preponderate with Adrian insomuch that he joyned in opinion with the Cardinal who thought fit that the rigour of the ancient penitential Canons should be revived that thereby the Necessity of Indulgences might appear because when Sinners should see themselves obnoxious to twenty or thirty years Penance according to the Canons they would then easily acknowledge the absolute Necessity of Indulgences to ease them from such severe pains but the Congregation appointed by the Pope to enquire into that affair could not digest that resolution and Laurence Pucci Cardinal of Santiquatro powerfully withstood it But he could not succeed in the design of that Reformation Adrian in the mean while did not wholly lay aside the design of reformation he sent for John Peter Caraffa Archbishop of Chieti and Marcel Cazel Bishop of Cajeta that he might have the assistance of their Councils because both were held in great reputation for probity and knowledge in the Discipline of the Church He was minded to have abolished the use of Dispensations and to have cut off every thing that looked like Simony but when he came to cast about for the means of effecting this he found himself in great Perplexity At length Francis Soderin Cardinal of Volterre put a stop to all these specious designs of reformation He told the Pope that that was the way to puff up the Lutheran party that it would be a great blow to the Authority of the Church by a reformation to confess her possibility of erring that Hereticks would from thence draw great advantages and that the holy See would by that means lose all its credit in the minds of the People he concluded that Croisades were the onely expedient to root out growing Heresies which he confirmed by the Instance of that great success obtained by Innocent III. in the ruine of the Albigenses by the way of force Adrian yeilded to his reasons seeing he could doe no more but sigh in secret for the Disorders which he could not remedy publickly In the mean while he sent Francis Cherigat Bishop of Fabriano to the Diet at Nuremberg he wrote to the Princes Adrian sends a Letter into Germany confessing that the Church and Court of Rome are corrupted and particularly to the Duke of Saxony exhorting them to extirpate the Lutherans by Fire and Sword He confessed to them that there were great abused in the Court of Rome and that the original of all the Mischief came from thence promising to remedy it and in the first Place to reform the holy See in imitation of our Lord Jesus Christ who in reforming of Jerusalem began at the Temple out of which he drove the Merchants and Money-changers but he excused himself that that was not the business of one day at the same time he complained of the disorders of the Regular and Secular Priests of Germany of which the one forsook their Monasteries to live again in the World and the others married to the great Scandal of the Church The Diet made answer in a kind of ambiguous manner but which did insinuate to the
raised and so they interrupted the Congregations But this Remedy augmented the Disease and occasioned complainings against the Legates and many private Assemblies where new measures were dayly taken against the interests of the Court of Rome After seven days had been spent without any Congregation the Spaniards lost all Patience they went to the Legates who were met at Council and demanded Audience for making new Instances that Episcopacy might be declared to be of Divine Right This they did in a stately grave manner according to the humour of that Nation protesting if that were refused them they would appear no more in any Congregation or Session To Counterpoise this Party the Legates solicited eighteen or twenty Prelates to demand with the same earnestness that no Decision might pass upon that matter They looked upon this as an excellent Sally-port to get out at For said they some would have it others oppose it what course can be taken to please both Parties But this fetch of the Legates did not take for that made the contrary Party fortifie themselves and to keep private Assemblies in greater number to find out means for supporting the Interest of their Cause The Pope's Party did the like so that the Council was broken and divided into a great many little Conventicles which made so great Tumult that at length the Legates feared some disorder The Cardinal Simoneta was most concerned in the allarm because he saw himself alone exposed to the shock of so many contradictions He complained that he was not seconded by the Cardinals of Mantua and Seripando and that they had still some secret inclination for the Party that opposed the Interests of the Court of Rome The Presidents had likewise procured Letters from the Marquess of Pescara wherein he pressed the Spaniards to condescend and not to offer at any thing that might be opposite to the Interests of the Holy See But they had no regard to the Instances of the Marquess they made Protestations indeed that they had no intentions of proposing any thing contrary to the Interest of his Holiness nevertheless they declared that they could not abandon the truth which they had espoused and that they doubted not to find easie means to Justifie their Conduct to the King that they were sent to act according to their Consciences and that they could doe nothing to the contrary And in effect they sent one of their number to Spain to Justifie all their Proceedings to the King At length the Congregations began again the third of November and the Legates proposed afresh the Articles of Doctrine concerning the Sacrament of Orders The matter of Residence is again proposed afresh This was handled three days that is the same things that had been said before were said over again In fine the Legates after so long delay being overcome by the instances that were made to them to keep their promise they had made of bringing the Point of Residence again under Deliberation resolved now to propose it They laboured to make a Decision that might give content to all but found it a difficult task to cast it in such a mould as might satisfie both the Pope and the different Parties that were in the Council For the Council was divided into three almost equal parts the first were for referring the matter to the Pope the second would have it decided in the Council and the third that it should be handled in the Council but with the consent of his Holiness There were four different opinions concerning the manner of framing the Decree about Residence Some were for having the Necessity of Residence onely decreed under such Penalties and Rewards as might keep Bishops from violating that Law Others were of opinion that the Decree should be a bare Decree of Reference to the Pope But some desired that that Reference might be demanded by the Prelates and others that it should be demanded by the Presidents so that this second Party branched out into two The third and last were of the Judgment that the Pope without consulting the Council should anticipate its Decisions and emit a Bull commanding Residence and then the Council would press the matter no more it beng already done to their hands But the Legates found Difficulties in all these opinions It is true that the Bishop of Mazara a Town in Sicily had by canvassing and caballing brought over seven Bishops from the Spanish Faction and perhaps that was the thing that brought them to a determination For at length they resolved to strike in with the first opinion and to frame the Decree without deciding whether Residence were of Divine Right or not but onely enjoyning it as necessary under Penalties and Rewards The Cardinal of Mantua proposed it to the Congregation in that form and did it with all the Address he could He gave them to understand that all that could be required was onely a punctual performance of that which every one judged necessary and that it was not convenient to deviate from that by needless Questions that the matter was not great of what Right Residence were provided it were duely observed and added that it was the opinion of M. de Lansac the French Ambassadour In the Decree which was read among other things it was enacted that Resident Bishops should not be obliged to pay Tenths to their Princes And this Clause was very gratefull to the Bishops but it startled all the Ambassadours and engaged them to oppose the Decree Lansac the French Ambassadour took notice of two particular wrongs in the Conduct of the Cardinal of Mantua the one was that in the Decree the Catholick King was named before the most Christian King and the other that the Cardinal had abused his Confidence For though he had in Discourse let slip a word and said that it signified not much whether Residence were of Divine Right provided it were observed what he spoke as a private Person in a familiar Conversation ought not in his opinion to have been mentioned in Council as the opinion and advice of an Ambassadour The satisfaction which the Prelates received in that the Council had exempted them from Tenths lasted not long their eyes were immediately opened and were let see that it was a snare laid for them and a plausible wheadle to make them the better digest the refusal of declaring the Divine Right of Residence which was obstinately made them And indeed they well perceived that the Council intended to grant them a Privilege which they could not put them in possession of because Princes would never give way to it nay the Italians themselves were made sensible that even in the Ecclesiastick State matters would goe as they had gone before and that they would be still made to pay by virtue of a fair non obstantibus c. They come again to the question whether Episcopacy be of Divine Right In the Congregation the day after they came to speak again of the Sacrament of Orders
the People demanded but rather the Pope's Yoke upon the Clergy and the Clergy's upon the People was made heavier In the fifth Chapter of the General Reformation the Pope reserves to himself the Cognisance of all Criminal Causes of Bishops which are called the greater taking them from the Metropolitans and Provincial Synods The Decree ordains that when the Pope shall give any one a Commission in partibus that Commission shall onely extend to the taking of Informations In the twelfth Canon about Marriage the Council pronounces Anathema against those who shall deny that the Tryal of Matrimonial Causes belongs to the Church Some who pretend to a little skill in Antiquity could not but observe that from the beginning it was not so that all Laws concerning Marriage had been made by Emperours and that the Causes which did arise from those Laws were tryed by the secular Magistrates Nay more it s known that some Gothick Kings gave Dispensations for forbidden Degrees and in the Formularies of Cassiodorus the style of these Dispensations is still to be seen There were some who expected some good from the fourteenth Chapter of the General Reformation which revokes cancells and annuls and Constitutions or Customes of paying any thing for the purchase of Titles and the possession of Benefices they were in hopes that that Article if rightly interpreted would overthrow the Annats which are pay'd to the Pope for the taking possession of Benefices but experience hath evinced that that was the wrong way of interpreting the Decree The Eighth Chapter ordains that they who have sinned publickly should make publick repentance and it was hoped that that would be an advance towards the ancient Discipline But there is a Clause rarely well put in ni aliter Episcopo videatur for it hath not as yet seemed good to the Bishops to doe any thing in Execution of that Decree They who are jealous of the rights of Princes and secular Magistrates besides what we have already observed did not take it well that the Council in the sixth Chapter of the Reformation of Marriage should ordain that he who deflowers a Woman shall give her a Portion whether he Marry her or not for they looked upon that as a mere civil Constitution that cannot come under the Cognisance of an Ecclesiastick Judge Those who had no great kindness for the Council and sought to make themselves merry at its cost laughed a little at the Canon which prohibits Clandestine Marriages because it pronounceth an Anathema against those who deny that these Marriages are true Sacraments and yet subjoins that the Church hath always detested them This seemed to be an odd Clinch that the Church should declare she detested true Sacraments The one and twentieth Chapter about the Clause proponentibus legatis made sport also for a great many The Chapter declared that by that Clause there was no design of changing any thing in the manner that had been observed in ancient Councils nor of giving or taking from any one any right contrary to ancient Constitutions When all was done the Council at a conclusion and that the Legates had drawn all the advantage from this Clause that they could expect they come in at last with a Declaration that it was not their intention forsooth to doe prejudice to any body This could not pass without a remark that it looked very like the man's excuse who having given another a box on the Ear said that he had not done it with an intention to offend him It was observed that for the future the Pope had found out an excellent way to keep Councils in Bondage that there was no more to be done but in the beginning to make such a Clause as this let the Members quarrel about it during the whole sitting of the Council and then declare in the end when the business is done that it was not thereby designed to restrain any man's Liberty The Council precipitates to its end the Count de Luna and the Spaniards oppose it We are now at length come to the actions which immediately went before the last Session The countenance of affairs is now much to be altered no more of those long delays that held all Europe in suspence the Council joggs not on fair and soft to its end it runs post precipitates and all conspire to a conclusion The Pope stoops under the Burthen of the Council he intends upon any terms to shake it off the French who expect no more from that Assembly follow the Cardinal of Lorrain that hath struck in with the Pope The Germans abandon the Council as a Patient past hopes of recovery and none remain but the Spaniards who would march on gravely and step by step in the rest as they had done all along till then But they are not able of themselves alone not resist that torrent of impatience which hurried the Council to its end There remained still to be handled the matters of Indulgences Worship of Saints Purgatory Images and Fasts and that was enough to have employed the Council for several years after the rate that the former Points were managed The matter of Indulgences alone would have taken up the Council for several Months if it had been examined as the Point of Justification was but all was dispatched in a fortnights time That they might attain to this speedy Expedition the Legates and Cardinal of Lorrain agreed together that all which remained should be dispatched in one Session The Cardinal of Lorrain and Imperial Ambassadours undertook to prepare the Members for it by spreading of Reports that the Emperour desired that it might be concluded before Christmass and that the French were to depart in the Month of December that therefore matters ought to be so ordered that all things should be expeded before their departure They who were weary of their stay at Trent received the news with all imaginable Joy and on the fifteenth of November Cardinal Morone assembled at his house a Cabal of the Council and desired the Prelates to give their opinions as to the Conclusion of it that was so wished for All consented to it except the Count de Luna Ambassadour of Spain but the Legates were resolved to step over all difficulties The Decree which was minuted by the Clergy for the Reformation of Princes and against which the French Ambassadours had protested was one of the most ticklish Points The Legates therefore resolved to let that alone and yet to doe somewhat for the satisfaction of the Clergy which was that reviving the ancient Canons without specifying them they should put in an exhortation to Princes to preserve the Church in her privileges and even to make restitution of the rights which had been usurped upon the Clergy by secular Judges But no Anathema's nor threatnings were added they onely made use of terms full of respect to Sovereigns The Pope having well consulted the matter of Rome ordered it to pass so The Council held dayly two Congregations
England writes against Luther p. 9. Shakes off the Pope's Authority without any innovation in Religion p. 39 Is excommunicated by Pope Paul III. p. 47 Henry II. King of France succeeds to Francis I. p. 167 He clashes with the Pope and sends not his Prelates to the Council p. 193 Causes Amiot his Ambassadour to protest against the Council p. 198 Then publishes a Manifesto against the Pope p. 200 Does all that lies in his Power to ruine the Protestants in his Kingdom p. 278 His death p. 279 Herman Archbishop of Cologne is excommunicated by the Pope and obliged to resign his Archbishoprick p. 90 Of the Hierarchy of the Church p. 405 I. IAmes Lainez General of the Jesuits creates no small trouble to the Council about Precedence p. 377 His Speech against the Divine Right of Episcopacy and what it produced p. 426 Another Discourse of his in favour of the Court of Rome p. 529 The Imperialists leave the City of Rome p. 28 Indices Expurgatorii and their Original p. 313 The Inquisition setled at Naples and causes a great Sedition p. 170 The Intention of the Priest in administring the Sacraments according to the Judgment of Ambrosio Cararino p. 151 The Interim made by the Emperour at the Diet of Ausburg p. 176 Much opposition made to the Establishment of it p. 179 Interviews betwixt the Emperour and the Pope the first the second 37. the third p. 44 An Interview of the Pope Emperour and King of France p. 47 A fourth Interview betwixt the Pope and the Emperour p. 52 A fifth p. 53 Julius II. Excommunicated Lewis XII King of France p. 2 He dies ibid. Julius III. formerly named John Maria di Monte succeeds to Paul III. p. 182 He clashes with the King of France p. 193 Sends into France Ascamo della Corna his Nephew to hinder the King from protecting the Duke of Parma and from calling a national Council p. 195 At one dash creates fourteen Italian Cardinals p. 232 His Death and Successour p. 257 The Jurisdiction of Bishops is the matter as to Reformation for the thirteenth Session p. 201 The Jurisdiction of the Tribunals of the Church their Original and Progress p. 206 Gropper votes for its abolition p. 210 Divers Regulations concerning Episcopal Jurisdiction p. 225 Justification and Imputed Righteousness p. 121 K. KAtherine of Medicis Queen Regent of France assembles the States at Orleans p. 291 Her designs for Reformation p. 299 and 312 L. LAinez v. James Lainez The Landgrave of Hesse attempts an Agreement betwixt Luther and Zuinglius but without Success p. 30 Is made Prisoner by the Emperour p. 169 The Legates complain that there appeared Division in the very Session and pretend to enter upon business p. 76 Oppose the beginning with Reformation p. 78 Make a Translation of the Council upon Pretext of bad Air. p. 164 Propose the Decree of the Reformation of Princes and the Ambassadours oppose it p. 546 The more they press the mater the greater noise it makes p. 553 The Protestation of the French Ambassadours against that Decree p. 556 The Legates press the Conclusion of the Council p. 572 Leo. X. created Pope and his Character p. 2 Causes Indulgences to be published in Germany by the advice of Cardinal Santiquatro and gives a great part of the profit of them to his Sister p. 3 Publishes a Bull for the Indulgences p. 6 Thunders a Bull against Luther and his Doctrine p. 7 Lewis XII King of France excommunicated by Pope Julius II. p. 2 Forms a Party against Julius II. and gets the Cardinals to assemble at Pisa for Election of another Pope ibid. Lewis d'Avila sent by the Emperour to Rome to solicite the Re-establishment of the Council p. 183 Luigi di Catanea and Dominico à Soto differ about the Point of Grace p. 128 Luther publishes Theses against the Doctrine of Indulgences which are answered by other Theses set out by John setzel a Jacobin who caused the Theses of Luther to he burnt p. 5 He is cited to appear at Ausburg before Cardinal Cajetan p. 6 Has two Conferences with the Cardinal without success and appeals to a Council ibid. He burns the Pope's Bull and Book of Decretals p. 8 Is cited to Wormes before the Emperour Charles V. ibid. But would neither recant nor condemn his Doctrine p. 9 An Edict past against him at Wormes ibid. Confirmed by a Decree at Ratisbonne p. 18 Abstracts are made of Lutheran Writings p. 145 M. THE Malecontents pass a severe censure vpon the Decrees of the Council p. 141 Mantua chosen by Paul III. for the place of holding the Council p. 44 The Cardinal of Mantua Legate dies at Trent p. 486 Marcello II. created Pope will not change his Name according to the Custom of other Popes and whence what Custom hath arisen p. 257 His Character and death that happened by an Apoplexy two and twenty days after his Exaltation p. 258 Marriage is reduced to eight Articles p. 473 Decrees and Canons are formed concerning that matter p. 544 Clandestine Marriages occasion fresh Debates p. 548 Mary succeeds her Brother Edward to the Crown of England and restores the Catholick Religion p. 252 She is rigorous against the Protestants p. 256 Her death p. 274 Marinier a Carmelite is not of opinion that Traditions should be made a Point of Faith p. 83 Will have the Name of Justifying Faith onely giv'n to that which works by Charity p. 117 Defends with Ambrosio Catarino the opinion that one may be certain of being in the State of Grace p. 123 Mass v. Sacrifice Maurice invested by the Emperour in the Electorate of Saxony whereof his Cousin Frederick had been dispossessed p. 171 Takes up Arms for the Liberty of Germany and of Religion p. 243 Maximilian King of Bohemia and of the Romans suspected of Lutheranism p. 286 Melancthon named with Bucer and Pistorius to speak for the Protestants p. 50 Is one of twelve who were opposed to a like number of Catholick Doctours in the Conference of Wormes p. 273 Mendicant Friars raise a great Debate upon occasion of Preaching and the Pulpits which they had seized p. 91 Misunderstanding betwixt the Pope and the Council and amongst the Fathers of the Council themselves p. 337 Morone Cardinal Legate in Spain under Julius III. p. 257 Is appointed first President of the Council by Pius IV. p. 489 Comes to Trent and went to the Emperour at Inspruck p. 448 Returns to the Council p. 506 N. NAvagiero Cardinal named Legate for presiding in the Council arrives at Trent with orders to endeavour a strict Reformation p. 502 Naumburg a Town of upper Saxony where the Protestant Princes held an Assembly p. 293 Nuncio's ill received by the Protestants in Germany p. 244 Nuremberg the Place of the Diet where the Hundred Grievances were presented p. 17 O. OCtavio Farnese Duke of Parma General of the Pope's Forces p. 111 Offerings and Oblations in what manner they may be permitted p. 154 Opinions about