most cleerely for making concupiscence a sinne in the baptised Only Antoninus Marinarus a Carmelite Friar affirming as the others that sinne is cancelled by baptisme and that concupiscence is before sinne yet for condemning the contrary of heresie hee considered that Saint Austin being olde writing heere of to Bonifacius sayd plainely that concupiscence was not a sinne but a cause and an effect of sinne and writing against Iulianus hee said in as plaine termes that it was sinne and the cause and effect thereof and yet in his retractions hee neuer made mention of either of these two contrary propositions because hee thought hee might speake both wayes of it in regard it was not a matter of faith the difference being rather verball then otherwise For it is one thing to aske if a thing bee a sinne or if it bee a sinne to a person excused As hee that goeth foorth to hunt for things necessary for his sustenance if hee thinke to kill a wilde beast and by inuincible ignorance slaye a man the Lawyers say that the action is murder and a sinne but the hunter is excused so that vnto him it is not by reason of his ignorance So concupiscence beeing the same before and after baptisme is sinne in it selfe and Saint Paul sayth that it resisteth the Law of God euen in the regenerate and whatsoeuer doth that is sinne But hee that is baptized is excused because hee is cladde with CHRIST so that the Article is true one way and false another and it is not iust to condemne a proposition which is true in one sence without distinguishing it first This opinion was reiected by all and it was said that Saint Austin made two sortes of concupiscence one before baptisme which is a repugnancie of the will to the Law of God which hee sayd was sinne and abolished in Baptisme another which is the repugnancie of the sence to reason which remaineth after baptisme which S. Austin called the cause and effect but neuer sinne and when hee seemeth to say otherwise it must bee defended that his minde is that concupiscence is a sinne which by baptisme leaueth to bee so and becommeth an exercise of vertue and good workes To this opinion of Soto they ioyned what hee had said in his sermons made in the Masse on the fourth Sunday of the last Aduent and in that of the Lent exhorting to repose all confidence in God condemning all trust in workes and affirming that the heroicall Actes of the ancients so renowned by men were truely sinne that hee spake of the difference of the Law and the Gospel not as of two times but as if the Gospel had beene euer and the Law ought to be euer and also of the certaintie of Grace though with ambiguous and doubtfull clauses for feare they might so reprehend him that he could not bee defended This made the Friar suspected by some that he was not wholly Soto is suspected of Lutheranisme auerse from the Protestants doctrine When they came to the Article of the punishment though Saint Austin grounding himselfe vpon Saint Paul held expresly that the paines of hell fire belonged vnto it euen in little children whereunto none of the holy Fathers contradicted yet the master of the sentences with the Schoolemen who follow most of all Philosophicall reasons distinguished two kindes of eternall punishments one the priuation onely of celestiall blessednesse the other a chastisement and they assigned the first onely to originall sinne Onely Gregorie of Arimini forsooke the generall opinion of the Schoolemen who by that meanes gayned the name of Tormenter of children But neither he nor Saint Austin were defended by the Theologues in the congregations Yet there was another diuision amongst them For the Dominicans A difference betweene the Franciscans and Dominicans about Limbo sayd that children dead without baptisme before the vse of reason remaine after the resurrection in a Limbo and darkenesse vnder the earth but without fire the Franciscans sayd they are to remaine vpon the earth and in light Some affirmed also that they should bee Philosophers busying themselues in the knowledge of naturall things not without that great pleasure which happeneth when curiositie is satisfied by inuention Catarinus said further that they shall bee visited and comforted by the holy Angels and Saints And in this so many vanities were deliuered that they might giue great matter of entertainement But for reuerence of Austine and not to condemne Gregory of Arimini the Augustinians made great meanes that the Article though false as they thought might not bee condemned for hereticall though Catarinus imployed all his force to the contrary to represse as he said the boldnesse and ignorance of some Preachers who to the great scandall of the people publish that doctrine affirming that Saint Austine had said so onely in heate of disputation against the Pelagians and not because hee was cleare in that opinion Whereupon since the truth is declared to the contrary by common consent of the Schooles and that the Lutheranes haue raised the same errours and the Catholiques themselues fall into it the declaration of the Synode is necessary The censure of the Diuines being ended and the points treated of by the The Prelates did scarcely vnderstand the discourses of the Diuines Fathers to resolue vpon the forme of the Decree the Bishoppes amongst whom very few had knowledge in Theologie but were either Lawyers or learned men of the Court were confounded with this scholasticall and crabbed manner of handling the Articles and amongst so-many opinions knew not what to thinke of the essence of originall sinne That of Catarinus was best vnderstood because it was expressed by a politicall conceit of a bargaine made by one for his posteritie which being transgressed they are all vndoubtedly bound and many of the Fathers did fauour that But perceiuing the contradiction of the other Diuines they durst not receiue it For remission of the sin this onely they held to bee cleare that euery one hath originall sin before baptisme and is perfectly purged of it by baptisme Therefore they concluded that this should bee established for faith and the contrary condemned for heresie together with all those opinions which deny originall sin in what sort soeuer but what that sin is there being so many differences amongst the Diuines they said it was not possible to set downe so circumspectly that it might satisfie all and not condemne some opinion which might cause a schisme Marcus Viguerius Bishop of Sinigaglia Fryar Ierom Generall of S. Austin Andreas Vega a Franciscan opposeth the common inclination to condemne the opinion of the Lutheranes without declaring the opinion of t 〈…〉 Catholiques and Andreas Vega a Franciscan Diuine were opposite to this generall inclination This last shewed more then the others that it was not conuenient nor euer vsed by any Councel to condemne an opinion for hereticall without declaring first which is Catholique that no true negatiue hath in it selfe
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
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
disputations and how farre different that was which they printed would not beleeue how much was spoken vpon this article and with how much heate not onley by the Diuines but the Bishops also all seeming to vnderstand the trueth and to haue it on their side so that Santa Croce saw there was more neede of a bridle then spurres who desired to make an end of it by intreating them to passe to something else and to diuert the controuersie It was twice proposed in congregation of the Prelates to leaue this question as ambiguous long and troublesome yet they returned to it being drawen by their affections At last the Cardinall shewing they had said enough and that they should consider againe of the things spoken to resolue on them more maturely obtained of them to speake of preparatiue workes and obseruation of the Law vpon which occasion the matter of Free will was brought in by many and not neglected by the Cardinall he proposed whether they would haue that particular also handled together with the rest because it did so cohere with thē that it could not be handled seuerally Therfore Prelates and Diuines were deputed to collect Articles out of the workes of the Lutherans that they might be censured The Articles were 1. God is the totall cause of our workes good and euill and the adultery of Dauid the cruelty of Manlius and the treason of Iudas are workes of God as well as the vocation of Saul 2. No man hath power to thinke well or ill but all commeth from absolute necessitie and in vs is no free will and to affirme it is a meere fiction 3. Free Articles concerning Free will will since the sinne of Adam is lost and a thing onely tirular and when one doeth what is in his power hee sinneth mortally yea it is a thing fained and a title without realitie 4. Free will is onely in doing ill and hath no power to doe good 5. Free will mooued by God doeth by no meanes cooperate and followeth as an instrument without life or as an vnreasonable creature 6. That God conuerteth those onely whom hee will though they will not and spurne against it Vpon the two first Articles they rather spake in a tragicall manner then The discussiō of the articles Theologicall that the Lutheran doctrine was a frantique wisedome that mans will as they make it is prodigious that those wordes a thing of title onely a title without realitie are monstrous that the opinion is impious and blasphemous against God that the Church hath condemned it against the Manichees Priscillianists and lastly against Aballardus and Wigleffe and that it was a follie against common sence euery one proouing in himselfe his owne libertie that it deserueth not confutation but as Aristotle saith chastisement or experimentall proofe That Luthers Schollers perceiued the folly and to moderate the absurditie sayd after that man had libertie in externall politicall and oecumenicall actions and in matters of ciuill iustice that which euery one but a foole knoweth to proceede from counsell and election but denied libertie in matters of diuine iustice onely Marinarus sayd that as it is foolish to say no humane action is in our power so it is no lesse absurd to say that euery one is euery one finding by experience that hee hath not his affections in his power that this is the sence of the Schooles which say that wee are not free in the first motions which freedome because the Saints haue it is certaine that some freedome is in them which is not in vs. Catarinus according to his owne opinion that without Gods speciall assistance a man cannot doe a morall good said there was no liberty in this and therefore that the fourth Article was not so easily to bee condemned Vega after hee had spoken with such ambiguitie that hee vnderstood not himselfe concluded that betweene the Diuines and the Protestants there was no difference of opinion For these concluding now that there is liberty in Philosophicall iustice and not in supernaturall in externall workes of the Law not in internall and spirituall it is to say precisely with the Church that one cannot doe spirituall workes belonging to religion without the assistance of God And though hee said that all indeuour was to be vsed for composition yet hee was not gratefully heard it seeming in some sort a preiudice that any of the differences might bee reconciled and they were wont to say that this is a point of the Colloquies a word abhorred as if by that the Laitie had vsurped that authority which is proper to Councels A great disputation arose amongst them whether it bee in mans power to beleeue or not beleeue The Franciscans following Scotus did denie it saying that as knowledge doth necessarily follow demonstrations so faith doth arise necessarily from persuasions and that it is in the vnderstanding which is a naturall agent and is naturally mooued by the obiect They alledged experience that no man can beleeue what hee will but what seemeth true adding that no man would feele any displeasure if hee could beleeue hee had it not The Dominicans said that nothing is more in the power of the will then to beleeue and by the determination and resolution of the will onely one may beleeue the number of the starres is euen Vpon the third Article whether free will bee lost by sinne very many authorities of Saint Austine being alledged which expressely say it Soto did inuent because hee knew no other meanes to auoyd them that true liberty is equiuocall for either it is deriued from the Noune Libertas freedome or from the Verbe Liberare to set free that in the first sence it is opposed to necessity in the second to seruitude and that when Saint Austine sayd that free-will was lost hee would inferre nothing else but that it is made slaue to sinne and Satan This difference could not bee vnderstood because a seruant is not free for that hee cannot doe his owne will but is compelled to follow his Masters and by this opinion Luther could not bee blamed for intitling a booke of seruile will Many thought the fourth Article absurd saying that liberty is vnderstood to be a power to both the contraries therefore that it could not bee said to bee a liberty to euill if it were not also to good But they were made to acknowledge their error when they were told that the Saints and blessed Angels in heauen are free to doe good and therefore that it was no inconuenience that some should bee free onely to doe euill In examining the fifth and sixt Articles of the consent which free-will giueth to diuine inspiration or preuenting grace the Franciscans and Dominicans were of diuers opinions The Franciscans contended that the will beeing able to prepare it selfe it hath liberty much more to accept or refuse the diuine preuention when God giueth assistance before it vseth the strength of nature The Dominicans denied that the workes preceding the
not absolutely necessarie There was another opinion also to be condemned which said That the Sacraments were not necessarie in the Church because it is certaine they are not necessary to euery one yea that some are incompatible as Order and Matrimonie Yet the more common opinion was that the Article should bee condemned absolutely for two reasons one because the necessitie of one is sufficient to make the Article false as it lieth the other because they are all necessary in some sort some absolutely some by supposition some by conueniencie and some for greater vtilitie But many maruailed that Articles of Faith should bee established in such multiplicity of equiuocation For whose satisfaction when the Canons were composed there was added condemning him that held the Sacraments not to be necessarie but superfluous inlarging by this last terme the signification of the first Many were of opinion that the other part of the Article ought to bee omitted because it was defined in the last Session that faith onely was not sufficient and Marinarus sayd that the distinction of the Sacrament in vow was vsed by the Schoolemen but was vnknowen to antiquitie and full of difficulties For in the Acts of the Apostles when Cornelius the Centurion was instructed the Angel sayd his prayers were acceptable to God before hee knew the Sacrament of Baptisme and other particulars of Faith and all his familie hearing the Sermon of Saint Peter receiued the holy Ghost before they had been instructed in the Doctrine of the Sacraments and after the holy Ghost receiued they were instructed concerning Baptisme by Saint Peter so that hauing no knowledge of it they could not receiue it in vow and the Thiefe vpon the Crosse then onely illuminated by the vertue of CHRIST knew not the Sacraments nor could make any vow of them And many holy Martyrs conuerted in the heate of persecution by seeing the constancie of others and presently taken and put to death one cannot say but by diuination that they knew the Sacraments and could make a vow Therefore it was better to leaue that distinction to the Schooles and to put it in the Articles of faith The common opinion was to the contrarie saying that although the words of the distinction were new and scholasticall yet one must beleeue that the thing signified was taught by CHRIST and is an Apostolicall tradition and for the examples of Cornelius the Thiefe and Martyrs it is to bee vnderstood that there are two sorts of vowes of the Sacrament the one explicite the other implicite and at the least this second is necessarie that is that they had not the vow actually but would haue had it if they had been informed These things the others granted to be true but not obligatorie as Articles of faith The difficulties in which they could not agree where referred to the Synod that is to the generall Congregation As it hapned also in the third Article which though euery one thought to be false yet all did agree that in regard of the necessitie and vtilitie Baptisme Concerning the dignity of the Sacraments doth proceede in regard of the signification Matrimony in regard of the dignitie of the Minister Confirmation in regrad of diuine worship the Eucharist but because one cannot say without a distinction which is more worthy it is better to omit the Article which cannot bee vnderstood without subtiltie Another opinion was that all the respects of dignitie ought to bee expressed And another that the clause should bee added to the Article that is according to the diuers respects This opinion was most followed but did much displease those who could not endure that the Synode should abase it selfe to these scholasticall fooleries for so they called them and beleeue that CHRIST would haue these weake opinions brought into his faith Although that the fourth Article ought to bee condemned yea that it was necessary to amplifie it condemning the doctrine of Zuinglius in particular The fourth Article is generally condemned who will haue the Sacraments to bee but signes by which the faithfull are discerned from infidels or Actes and exercises of the profession of Christian faith hauing no other relation to grace but as signes that one hath receiued it After they treated of condemning those who denye that Sacraments doe conferre grace to him that putteth not a barre or doe not confesse that grace is contained in the Sacraments and conferred not by vertue of faith but Ex opere operato But comming to expound how they are contained and their causalitie euery one did agree that grace is gained by all Whether the Sacramēts do confer grace Ex opere operato those actions that excite deuotion which proceedeth not from the force of the worke it selfe but from the vertue of deuotion which is in the worker and these are said in the Schooles to cause grace Ex opere operantis There are other actions which cause grace not by the deuotion of him that worketh or of him that receiueth the worke but by vertue of the worke it selfe Such are the Christian Sacraments by which grace is receiued so that there be no barre of mortall sinne to exclude it though there bee not any deuotion So by the worke of Baptisme grace is giuen to the infant whose minde is not mooued toward it and to one borne a foole because there is no impediment of sinne The Sacrament of Chrisme doeth the like and that of extreame vnction though the sicke man hath lost his memorie But hee that hath mortall sinne and doth perseuere actually or habitually cannot receiue grace by reason of the contrarietie not because the Sacrament hath not vertue to produce it Ex opere operato but because the receiuer is not capeable being possessed with a contrarie qualitie Though they all agreed in this yet they differed because the Dominicans did affirme that how be it grace is a spirituall qualitie created immediately by GOD yet it is an instrumentall and effectiue vertue in the Sacraments which causeth a disposition in the soule to receiue it And therefore it is said that they containe grace not that it is in them as in a vessell but as the effect in the cause alleadging a subtill example as the chezill is actiue not onely in scabling the stone but in giuing forme to the Statue The Franciscans The Franciscans and Dominicans cannot agree about the manner ho 〈…〉 the Sacraments doe containe grace said that it could not be conceiued how God being a spirituall cause can vse a corporall instrument for a spirituall effect as is grace they did absolutely deny all effectiue or dispositiue vertue in the Sacraments saying they haue no vertue but by the promise of God that so often as they shal be administred he will giue his grace to them Therefore it is sayd they doe containe it as in an effectuall signe not by any vertue of their owne but by a Diuine promise of infallible assistance to the ministerie Therefore
it is a cause for that the effect doeth follow not by any vertue of its owne but by the promise of God to giue grace at that time as the merite is cause of the reward without any actiuitie This they prooued not onely by the authoritie of Scotus and Saint Bonauenture their Diuines but by Saint Bernard also who saith that grace is receiued by the Sacraments as a Canon is inuested by the booke and a bishop by the ring The reasons were expounded on both sides with great prolixitie and sharpenesse And they censured one another The Dominicans said that the other opinion was neere to Lutheranisme and the others that theirs being impossible gaue occasion to the heretikes to calumniate the Church Some good Prelates desired though without effect to make peace saying that in regard they agreed in the conclusion that the Sacraments conteine and are cause of grace it did little import in what manner and that it was better not descending to particulars to stand in the generall But the Fryars replied that they spake not of words but of establishing or annihilating the Sacraments There would neuer haue been an end if the Legate Sancta Croce had not giuen order that they should passe to that which remained and that afterwards they should returne to examine whether it were necessary to decide the point or to leaue it The Legates called vnto them the generals of the orders and prayed The Legates vse meanes to represse the dangerous libertie of the Fryars them to cause the Fryars to treat with modestie and charitie without partialitie to their owne sect shewing they were called to speake against heresies and not to make new arise by disputes And they wrote thereof to Rome shewing how dangerous the libertie was which the Friars did assume and to what it might come And they told the Pope that a moderation was necessary For there being a fame spred of those dissensions and censures which one partie pronounced against the other it must needs raise scandall and small reputation of the Councell It was thought fit to omit the fifth Article as decided in the former Session But Friar Bartholmew Miranda called to minde that Luther by that paradox of his that the Sacraments doe not conferre grace but by exciting faith drew also a conclusion that those of the old and of the Euangelicall law are of equall vertue which opinion was to bee condemned as contrary to the doctrine of the Fathers and the Church all hauing said that the olde Sacraments were onely signes of grace but the new conteine it and cause it No man did contradict the conclusion but the Franciscans proposed that it should not bee sayd of the old Law but of Moses Law in regard that Circumcision it selfe did cause grace but it was not a Mosaicall Sacrament for CHRIST also said it was not of Moses but of the Fathers and also because other sacrifices before Abraham did conferre and cause grace The Dominicans replyed that Saint Paul sayd plainely that Abraham had receiued the Circumcision onely for a signe that hee being the first vnto whom it was giuen it is as much as to say it was instituted onely for a signe And the questions of the manner of conteining and causing grace returned into the field Friar Gregorie of Padua said hereupon that it was a cleere case in Logique that things in the same kinde haue identitie and difference among themselues If the old Sacraments and ours had onely difference they would not all bee Sacraments but equiuocally if onely identitie they would bee absolutely the same thing Therefore they must beware to put difficultie in plaine matters for some diuersitie of wordes and that Saint Augustine had sayd that these and those are diuers in the signe but equall in the thing signified And in another place that they were diuers in the visible species but the same in the intelligible signification and that else where he puts a difference that those were promissiue and these demonstratiue which another doth expresse in another terme that those were prenunciatiue and these contestatiue Whence it plainely appeareth that they agree and differ in many things which no sensible man can deny and therefore it was wisedome not to put that Article in the beginning neither was it to any purpose to touch it in the present Decree Another opinion came forth that the opinion of the Lutherans and Zuinglians was to bee condemned without descending to the particulars For they say there is no difference betweene the old and new Sacraments but in the Rites But it hath beene shewed that there are other differences and therefore they are to be condemned for this onely without descending to shew what those differences are But the sixt was censured by the Dominicans who said it was proper to the Euangelicall Sacraments to giue grace and that the old did not giue it but onely by the vertue of deuotion and that this was the opinion of Saint Thomas They alleadged for a principall ground the determination of the Florentine Councell that the Sacraments of the old Law did not cause grace but did figure that it must bee giuen by the passion of CHRIST But Because S. Bondaenture and Sootus did maintaine that the Circumcision did conferre grace Ex opere operato Scotus adding that immediatly after the sinne of Adam a Sacrament was instituted in which a grace was giuen to babes by vertue of it that is Ex opere operato the Franciscans said the Article was true and could not be censured and that if as Saint Thomas said children before CHRIST were saued by the fathers faith the state of Christians was worse For now the fathers faith doth not helpe the children without Baptisme and Saint Austine saith that the childe that is caried by the father to be baptized if hee die in the way is damned So that if faith onely did then suffice the condition of the sonnes of Christians is now worse In these difficulties many did propose that the Article as probable should bee omitted To leaue out the seuenth and eighth there was a great agreement But in Concerning the Character imprinted by the Sacrament the ninth of the Chalacter Friar Dominicus Soto endeauoured to declare that it hath foundation in the holy Scripture and hath euer bin held in the Church for an Apostolicull Tradition and though the name hath not been vsed by the Fathers yet the thing signified is most ancient Others did not grant him so great a scope because it did not appeare that Gratian or the Master of the Sentences had made any mention thereof Yea Iohn Scotius said that it was not necessary by the words of the Scripture or of the Fathers to affirme it but onely by the authority of the Church a thing vsuall with that Doctor to denie things with a kinde of courtesie It was worth the knowing what thing they meant it should be and where situated in such multiplicity of Schoole-opinions some
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
patience because another was in fault and not himselfe and because hee could not resolue so suddenly vpon a conuenient Citie hee deserred the celebration thereof vntill the first of Nouember the same yeere At that time the King of England published a manifest in his owne name and of his nobilitie against the Popes Conuocation as by a person that had no power in a time when Italie was set a fire with warre and in a place not secure adding that hee much desired a Christian Councell but that to The King of England opposeth the Councel by a publique manifest the Popes he would neither goe nor send Ambassadours hauing nothing to doe with the Bishop of Rome or his Edicts more then with the edicts of any other Bishop That the auncient Councels were called by the authoritie of Kings which custome ought now the rather to be renewed because the defect of the Court of Rome are called into question That it was not vsuall with Popes to breake their faith which himselfe had more cause to consider then others beeing most bitterly hated by him for hauing denyed him authoritie in his Kingdome and the reuenew which was payd him That to blame the Prince of Mantua because hee will not receiue so many people into his Citie without a garrison is to mocke the world as also to prorogue the Councel vnto Nouember not saying in what place it shall be celebrated And if the Pope choose the place without doubt it will be in his owne State or of some Prince that is obliged to him Therefore it being impossible that any man of iudgement should hope for a true Councel the best way was for euery Prince to reforme Religion at home concluding in the end that if any man could giue him better directions hee would not refuse to follow them The care of reforming the Court was committed to 4. Cardinals but nothing was done which made the Italians suspect the Popes actions In Italy also there was a generall disposition to interpret the Popes actions in the worser sense and it was spoken freely that though the Duke of Mantua were blamed yet he was not the cause why the Councell was not called whereof there was a manifest argument because the Pope had published a Bull for reformation of the Court and committed the care thereof to foure Cardinals at the same time which notwithstanding was buried in silence though neither the Duke nor any bodie else hindered it from beeing in his power and hauing proposed it immediately after it was assumed to the Papacie it was not so much as spoken of for three yeeres after The The reformation is set on foot againe Pope to withstand these defamations resolued to set the businesse on foote againe first reforming himselfe the Cardinals and the Court that none might obiect against him nor make bad construction of his actions and he elected foure Cardinals and fiue other Prelates whom he so much esteemed that the yeere following hee made foure of them Cardinals giuing charge to those nine to collect the abuses which deserued amendment and withall to adde the remedies by which they might quickly and easily be remooued and to reduce all to a good reformation The Prelates made the collection as the Pope commanded and committed it to writing The fountainâ— of the abuses of the Court. In the beginning they proposed for the fountaine and source of all the abuses the Popes readinesse in giuing eare to flatterers and his facility in dispensing with Lawes with neglect of the Commandement of Christ not to receiue gaine for spirituall things And descending to particulars they noted twenty foure abuses in the administration of Ecclesiasticall matters and foure in the speciall gouernment of Rome they touched the ordination of The particular abuses Cleargie men Collation of Benefices Pensions Permutations Regresses 1538 PAVL 3. CHARLES 5. HENRY 8. FRANCIS 1. Reseruations Pluralitie of Benefices Commendoes Exemptions deformation of the regular order ignorance of Preachers and Confessors libertie of printing pernicious Bookes the reading of them toleration of Apostates Pardoners And Passing to dispensations first they touched that for mariage of those that are in orders for marriages in degrees forbidden dispensations granted to Symoniacall persons facilitie of graunting Confessionals and Indulgences dispensation of vowes licence to bequeath by will the Church-goods commutation of wils and testaments toleration of harlots negligence of the gouernement of hospitals and such other things which they exactly handled expounding the nature of the abuses the causes and originall of them the consequences of the euils which they carry with them the meanes to redresse them and to keepe hence forward the body of These things are set downe at large in the 12. Booke of Sleidan the Court in Christian life a worke worthy to be read and which deserued to be set downe word by word if it had not beene too long The Pope hauing receiued the relation of these Prelats caused many Cardinals to consider of it and after that he might resolue what to doe proposed it in the Consistory Fryar Nicholas Scomberg a Dominican Cardinall of S. Sistus alias of Capua shewed in a long discourse that that time comported The Cudinall of S. Sistus would haue no reformaton at al made not any reformation at all First hee put them in mind of the malice of man which being stopped in one course findeth a worse and that it is better to tolerate a knowen euill which because it is in vse is not so much marueyled at then by redressing that to fall into another which being new will appeare greater and be more reprehended Hee added that it would giue occasion to the Lutherans to bragge that they had inforced the Pope to make that reformation and aboue all he considered that it would bee a beginning to take away not onely the abuses but the good vses also and to endanger the whole state of religion For by the reformation it would be confessed that the things prouided against were deseruedly reprehended by the Lutherans which would be a great abetting to their whole Cardinall Caraffa desireth the reformation doctrine On the other side Iohn Peter Caraffa Cardinal Theatino shewed that the reformation was necessarie and that it was a great offence to God to leaue it and answered that it was a rule in Christian actions that as euill is not to be done that good may follow so no good of obligation is to be omitted for feare that euill may ensue The opinions deliuered were diuers The Pope comandeth the remonstrance of the Prelats to be concealed but a copie of it is sent into Germany by Cardinall Scomberg The King of Denmarke becommeth a Protestant and the finall conclusion was not to speake any more of it vntill another time and the Pope commanded that the remonstrance of the Prelats should be concealed But Cardinall Scomberg sent a copie thereof into Germanie which some thought was done
concupiscence the materiall part and the priuation of righteousnesse the formall Whereupon he said that this sinne in vs is concupiscence destitute of originall righteousnesse The Master of the Sentences and the old Schoolemen followed S. Austins opinion which was maintained in the Councell by two Hermite Friars But because Iohn Scotus defended the opinion of his countrey-man Anselmus the Fransciscans maintained it in the Councel and the greater part of the Dominicans that of S. Thomas So it was declared what was the sinne of Adam and what originall sinne in other men But they were more troubled to discourse how it was transmitted from him to posterity and successiuely from father to sonne For Saint Austin who opened the way vnto others pressed with the obiection of Iulianus the Pelagian who asked him of the manner of transmitting originall sinne when man is conceiued seeing that Matrimony and the vse thereof is holy neither How original sinne is transmitted to posteritie God the first authour sinning nor the parents nor he that is borne by what chinke sinne entred answered onely that chinkes were not to bee sought where a gate stood wide open the Apostle saying that by Adam sinne entred into the world And in many places where he was to speake hereof he shewed himselfe doubtfull and was irresolute whether as the body of the childe is deriued from the body of the father so the soule from the soule For the fountaine being infected the riuer must needs bee defiled The modestie of this Saint was not imitated by the Schoolemen who being resolued that euery soule is created immediately by God said that the infection was principally in the flesh contracted by our fore-fathers in the earthly Paradise either from the poysoned qualitie of the fruit or the venimous breath of the Serpent Which contamination is deriued into the flesh of the children which is a part of their parents flesh and is contracted by the soule in the infusion as a liquor contracteth the ill qualitie of an infected vessell and the infection is caused in the flesh by the lust of the parents in the generation But the variety of opinions made no difference in the censure of the Articles For euery one cleauing to his owne shewed that it was decided by it that the first article was hereticall which vndoubtedly was condemned for such in the Councell of Palestina and in many of Africa against Pelagius And it was reexamined in Trent not as it was found in the writings of Luther or his followers but as it was auerred by Zuinglius who notwithstanding seemed to some of the Diuines who discussed his words well to thinke rather that in the posteritie of Adam it was no sinne of action but a corruption and transformation of nature which hee called a sinne in the kinde of substance The second Article was esteemed hereticall by all and was by the same Pelagius long since inuented who because hee was not condemned in the Councell of Palestina for saying that Adam had not hurt his posteritie hee recanted and confessed the contrary and after together with his followers declared himselfe that Adam had damnified his posterity not by transmission of sinne but by giuing them a bad example which hurteth those that doe imitate it And Erasmus was noted to haue renewed the same assertion interpreting the place of Saint Paul That by Adam sinne entred into the world and passed into all in regard all haue imitated and doe imitate his transgression The third Article for the first part was censured in Trent as also in many Colloquies in Germany by saying that those actions could not bee originall sinne seeing they are not in children nor alwayes in those of ripe age so that to say there was no sinne but that was wholly to deny it and not to satisfie the excuse of those in Germany who vnder the name of actions vnderstand a naturall inclination to ill and an inability to good For if they vnderstood it so it was sit to say it and not to speak euill but so as that others may vnderstand them well And though Saint Austin spake thus when hee said that originall righteousnesse was to obey God and not to haue concupiscence hee would alter his speech if he had beene in these times because it is very lawfull to name the cause for the effect and the effect for the cause when they are proper and adequate But it is not so in this case for originall sinne is not the cause of those bad actions except a bad will as principall be added But for the second part of the Article they said that if the Protestants vnderstood a priuatiue corruption the opinion may be tolerated but they vnderstand a corrupted substance as if the proper nature of man were changed into another forme then that in which it was created and reprehend the Catholiques when they call the sinne a priuation of Iustice as a fountaine without water but they call it a fountaine from whence corrupted waters doe issue which are the acts of incredulity distrust hatred contumacie an inordinate loue of ones selfe and worldly things and therefore that it was fit absolutely to condemne the Article And the fourth also was censured by the same reason saying that inclination to bee the punishment of sinne and not sinne formally and without alleadging ought else it was absolutely denied to bee a sinne It must not bee omitted that in this poynt the Franciscans could not conteine The Franciscans exempt the Virgine Mary from sinne and are opposed by the Dominicans themselues from exempting the Virgine the mother of GOD from this law by a speciall priuiledge endeauoring to enlarge themselues in the question and to prooue it and the Dominicans laboured to comprehend her by name vnder the common law though the Cardinall of Monte omitted no occasion to make them leaue that controuersie saying they were assembled to condemne the heresies not the opinions of the Catholiques No man resisted the condemnation of the articles But Fryar Ambrosius The opinion of Catarinus Catarinus noted the reasons for vnsufficient in that they declared not the true nature of this sinne and shewed it in a long discourse The substance whereof was that it is necessary to distinguish the sinne from the punishment that concupiscence and priuation of righteousnesse is the punishment of sinne therefore that it is necessary the sinne should bee another thing He added that which was not a sin in Adam it is impossible it should be a sinne in vs but neither of these two were sinne in Adam because neither priuation of righteousnesse nor concupiscence were his actions therefore neither are they in vs and if they were effects of sinne in him of necessitie they must be so in others also By which reason it cannot be said that sinne is the enmitie of GOD against the sinner nor the sinners enmitie against GOD seeing they are things that follow sinne and come after it Hee oppugned also the transmission
not it should bee sayd that faith is formed with charity because that kind of speach is not vsed by Saint Paul but onely that faith worketh by charity Others vnderstood that iustifying faith was faith in generall not saying it was either liuely or dead because they doe both iustifie after diuers manners either compleatly as the liuely or as a beginning or foundation as the historicall faith and of this Saint Paul speaketh when he attributeth iustice vnto it no otherwise then as Philosophie is contained in the alphabet that is as in a basis which is as it were nothing the principall remaining that is to set the statue vpon it This second opinion was iointly maintained by the Dominicans and Franciscans the other by Marinarus and his adherents But the principall point of the difficulty was not touched that is whether a man is iust and then doth iustly or by doing iustly becommeth iust They all agreed in one opinion that to say onely faith doeth iustifie was a proposition of many fenses and all absurd For God and the Sacraments doe iustifie as causes in their seuerall kindes so that the proposition hath that and many other exceptions The preparation also of the soule to receiue grace is a cause in its kinde so that faith cannot exclude that sort of workes But the Articles concerning workes that goe before grace all which Luther condemneth for sinne the Diuines censured for hereticall rather by way of inuectiue then otherwise condemning likewise of heresie the opinion taken in generall that humane workes without faith are sinne thinking it a cleare case that many actions of men are indifferent neither good nor euill and that others there are which though they bee not acceptable to God yet are morally good as the honest actions of Infidels and Christians which are sinners which to call honest and sinnes implieth a contradiction and the rather because in this ranke are included the heroicall actions so much commended by antiquity But Catarinus maintained that man without the speciall helpe of God can doe no worke which may truely bee good though morally but sinneth Catarinus his opinion concerning the value of workes still Therefore the workes of the Infidels who are not excited by God to beleeue and of the faithfull who are sinners before God stirreth them vp to conuersion though they seeme honest to men euen heroicall yet are truely sinnes and hee that commendeth them doth consider them in generall and according to externall appearance but hee that shall examine the circumstances of euery one shall finde they are peruerse and that for this Luther was not to bee condemned notwithstanding hee sayd that the Articles ought to bee censured as they speake of workes that follow preuenting grace which are a preparation to iustification as an abomination of sinne feare of hell and other terrours of conscience For confirmation of his opinion hee brought the doctrine of Saint Thomas that to doe a good worke the concurrence of all circumstances is necessary but the want of one onely is sufficient for an ill So that howsoeuer among the workes considered in generall some are indifferent yet in the singular there is no medium betweene hauing all the circumstances and wanting some Therefore euery particular action is good or euill neither is there to bee found any one indifferent And because amongst the circumstances the end is one all workes referred to a bad end are infected so that the Infidels referring all to a bad end their actions are sins though they seeme heroicall to him that knoweth not their intention Neither doth it make any difference whether the relation to a bad end be actuall or habituall because the iust doth merit though hee referreth not the worke actually to God but habitually onely He said further alleaging Saint Austine that it is sinne not onely to refer the action to a bad end but also not to referre it to a good and because hee defended that without the speciall preuenting assistance of God a man cannot referre any thing to God he concluded that no good morall worke can bee before For this he alleadged many places of Saint Austine to shew that hee was of this opinion He alleadged also places of Saint Ambrose Saint Prosper S. Anselmus and of other Fathers He produced Gregory of Arimini the Cardinall of Rochester who in his booke against Luther was cleerely of the same opinion saying it was better to follow the Fathers then the Schoole-men who are diuided and rather to take the Scriptures for a ground from whence true Theologie is taken then the subtilties of Philosophy which the Schooles haue vsed that himselfe also was of that opinion but hauing studied the Scriptures and Fathers had found the trueth Hee alleadged the passage of the Gospel A bad tree cannot beare good fruit with the amplification which our Sauiour added saying Either make the tree good and the fruit good or the tree euill and the fruit euill He vsed also other arguments and especially the place of Saint Paul that nothing can be cleane to Infidels because their minde and conscience is spotted This opinion was very sharpely impugned by Soto proclaiming it hereticall Soto proclaymeth the opinion of Catarinus to bee hereticall for inferring that man had not libertie to doe well nor could obtaine his naturall end which was to denie Free-will with the Lutheranes Hee maintained a man might by that strength of nature obserue euery precept of the Law in regard of the substance of the worke though not in regard of the end which was enough to auoid sinne Hee said there were three sorts of humane actions one the transgression of the Law which is sinne another the obseruation thereof hauing charity for the end which is meritorious and acceptable to God the third mixt when the Law is obeyed for the substance of the precept which worke is morally good and perfect in its kinde because it accomplisheth the Law making euery worke good according to morality auoiding by that meanes all sin But he moderated this great perfection of our nature by adding that it was one thing to take heede of any one particular sinne and another to beware of all together and sayd that a man might auoid any one but not all by the example of him that had a vessell with three holes who could not stoppe them with two hands but could stop which two of them he would one remaining open of necessity This doctrine did not satisfie some of the Fathers For though it clearly shewed that all workes are not sinnes yet it did not wholly salue Free-will because it will necessarily follow that it is not free in auoiding all sinne But Soto giuing the title of good workes vnto these knew not how to determine whether they were preparatory to iustification It seemed to him they were in regard of the goodnesse of them and it seemed they were not considering the doctrine of Saint Austine approoued by Saint Thomas and other good Diuines
vocation are truely preparatory and euer gaue the first place to God Notwithstanding there was a contention betweene the Dominicans themselues For Soto defended that although a man cannot obtaine grace without the speciall preuenting assistance of God yet the will may euer some way resist and refuse it and when it doth receiue it it is because it giueth assent and doth will so and if our assent were not required there would bee no cause why all should not be conuerted For according to the Apocalyps GOD standeth alwayes at the gate and knocketh and it is a saying of the Fathers now made common that God giueth grace to euery one that will haue it and the Scripture doeth alwayes require this consent in vs and to say otherwise were to take away the libertie of the will and to say that God vseth violence Friar Aloisius Catanea said to the contrary that God worketh two sorts of preuenting grace in the minde according to the doctrine of Saint Thomas the one sufficient the other effectuall to the first the will may consent or resist but not to the second because it implieth cōtradiction that efficacity can be resisted For proofe hee alledged places of Saint Iohn Saint Paul and very cleere expositions of Saint Austine Hee answered that it ariseth hence that all are not conuerted because all are not effectually preuented That the feare of ouerthrowing free-will is remooued by Saint Thomas that things are violently mooued by a contrary cause but neuer by their owne and God being the cause of the will to say it is mooued by God is to say it is mooued by it selfe And hee condemned yea mocked the Lutherans manner of speech that the will followeth as a dead or vnreasonable creature for beeing reasonable by nature mooued by its owne cause which is God it is mooued as reasonable and followeth as reasonable And likewise that God conuerteth though men will not and spurne at him For it is a contradiction that the effect should spurne against the cause That it may happen that God may effectually conuert one that before hath spurned against sufficient preuention but afterwards cannot because a gentlenesse in the will moued must needes follow the efficacie of the diuine motion Soto said that euery diuine inspiration was onely sufficient and that that whereunto free-will hath assented obtaineth efficiency by that consent without which it is vneffectuall not by the defect of it selfe but of the man This opinion hee defended very fearefully because it was opposed that the distinction of the reprobate from the elect would proceede from man contrary to the perpetuall Catholique sence that the vessels of mercy are distinguished by grace from the vessels of wrath That Gods election would be for workes foreseene and not for his good pleasure That the doctrine of the Fathers and of the African and French Councels against the Pelagians hath alwayes published that God maketh vs to will which is to say that hee maketh vs consent Therefore giuing consent to vs it ought to bee attributed to the diuine power or else he that is saued would no more be obliged to God then he that is damned if God should vse them both alike But notwithstanding all these reasons the contrary opinion had the generall applause though many confessed that the reasons of Catanea were not resolued and were displeased that Soto did not speake freely but said that the will consenteth in a certaine maner so that it may in a certaine maner resist as though there were a certaine maner of meane betweene this affirmation and negation The free speech of Catanea and the other Dominicans did trouble them also who knew not how to distinguish that opinion which attributeth iustification to consent from the Pelagian and therefore they wished them to take heede of leaping beyond the marke by a too great desire to condemne Luther that obiection beeing esteemed aboue all that by this meanes the diuine election or predestination would bee for workes foreseene which no Diuine did admit This drew them to speake also of Predestination Therefore it was determined by reason of the connexion to draw Articles Articles concerning Predestination drawen out of the writings of the Zuinglians in this subiect also from the doctrine of the Protestants In the bookes of Luther in the Augustan confession and in the Apologies and Colloquies there was nothing found that deserued censure but much in the writings of the Zuinglians whence these following Articles were drawen 1. For Predestination and reprobation that man doth nothing but all is in the will of GOD. 2. The Predestinated cannot be condemned nor the Reprobate saued 3. The elect and predestinated onely are truly iustified 4. The iustified are bound by faith to beleeue they are in the number of the Predestinated 5. The iustified cannot fall from grace 6. Those that are called and are not in the number of the Predestinated doe neuer recelue grace 7. The iustified is bound to beleeue by faith that hee ought to perseuere in iustice vntill the end 8. The iustified is bound to beleeue for certaine that in case he fall from grace he shall receiue it againe In examining the first of these Articles the opinions were diuers The The discussion of the Articles most esteemed Diuines amongst them thought it to be Catholique and the contrary hereticall because the good Schoole Writers Saint Thomas Scotus and the rest do so thinke that is that GOD before the creation out of the masse of mankind hath elected by his onely and meere mercy some for glory for whom he hath prepared effectually the meanes to obtaine it which is called to predestinate That their number is certaine and determined neither can there be any added The others not predestinated cannot complaine for that GOD hath prepared for them sufficient assistance for this though indeed none but the elect shall be saued For the most principall reason they alleadged that Saint Paul to the Romans hauing made Iacob a paterne of the predestinated and Esau of the Reprobate he produceth the decree of GOD pronounced before they were borne not for their workes but for his owne good pleasure To this they ioyned the example of the same Apostle that as the Potter of the same lumpe of clay maketh one vessell to honour another to dishonour so GOD of the same masse of men chuseth and leaueth whom he listeth For proofe whereof S. Paul bringeth the place where GOD saith to Moses I will shew mercy on whom I will shew mercy and I will shew pitty on whom I will shew pitie And the same Apostle concludeth that it is not of him that willeth or of him that runneth but of God who sheweth mercy adding after that God sheweth mercy on whom hee will and hardeneth whom he will They sayd further that for this cause the counsell of the diuine predestination and reprobation is called by the same Apostle the height and depth of wisedome vnsearchable and incomprehensible They added
places of the other Epistles where he saith We haue nothing but what wee haue receiued from God that wee are not able of our selues so much as to thinke well and where in giuing the cause why some haue reuolted from the faith and some stand firme he said it was because the foundation of God standeth sure and hath this Seale the Lord knoweth who are his They added diuers passages of the Gospel of Saint Iohn and infinite authorities of Saint Austin because that Saint wrote nothing in his old age but in fauour of this doctrine But some others though of lesse esteeme opposed this opinion calling it hard cruell inhumane horrible impious and that it shewed partialitie in GOD if without any motiue cause he elected one and reiected another and vniust if he damned men for his owne will and not for their faults and had created so great a multitude to condemneit They say it destroyed free wil because the elect cannot finally doe euill nor the reprobate good that it casteth men into a gulfe of desperation doubting that they bee reprobates that it giueth occasion to the wicked of bad thoughts not caring for penance but thinking that if they bee elected they shall not perish if reprobates it is in vaine to doe well because it will not helpe them They confessed that not onely workes are not the cause of Gods election because that it is before them eternall but that neither works foreseen can moue GOD to predestinate who is willing for his infinite mercie that all should bee saued and to this end prepareth sufficient assistance for all which euery man hauing free-will receiueth or refuseth as pleaseth him and GOD in his eternitie foreseeth those who will receiue his helpe and vse it to good and those who will refuse and reiecteth these electeth and predestinateth those They added that otherwise there was no cause why GOD in the Scripture should complaine of sinners nor why hee should exhort all to repentance and conuersion if they haue not sufficent meanes to get them that the sufficient assistance inuented by the others is vnsufficient because in their opinion it neuer had or shall haue any effect The first opinion as it is mysticall and hidden keeping the mind humble and relying on GOD without any confidence in it selfe knowing the deformitie of sinne and the excellencie of diuine grace so this second was plausible and popular cherishing humane presumption and making a great shew and it pleased more the preaching Fryars then the vnderstanding Diuines And the Courtiers thought it probable as consonant to politique reasons It was maintained by the Bishop of Bitonto and the Bishop of Salpi shewed himselfe very partiall The defenders of this vsing humane reasons preuailed against the others but comming to the testimonies of the Scriptures they were manifestly ouercome Catarinus holding the same opinion to resolue the places of Scripture which troubled them all inuented a middle way that GOD of his goodnesse hath elected some few whom he will saue absolutely for whom hee hath prepared most potent effectuall and infallible meanes the rest he desireth for his part they should be saued and to that end hath prouided sufficient meanes for all leauing it to their choice to accept them and bee saued or refuse them and be damned Amongst these there are some who receiue them are saued though they be not of the number of the elect of which kind there are very many Others refusing to cooperate with God who wisheth their saluation are damned The cause why the first are predestinated is onely the will of GOD why the others are saued is the acceptation good vse and cooperation with the diuine assistance foreseene by GOD why the last are reprobated is the foreseeing of their peruerse will in refusing or abusing it That Saint Iohn Saint Paul and all the places of Scripture alleadged by the other part where all is giuen to GOD and which doe shew infallibilitie are vnderstood onely of the first who are particularly priuiledged and in others for whom the common way is left the admonitions exhortations and generall assistances are verified vnto which hee that will giue care and follow them is saued and he that wil not perisheth by his own fault Of those fewe who are priuiledged aboue the common condition the number is determinate and certaine with God but not of those who are saued by the common Way depending on humane libertie but onely in regard of the foreknowledge of the workes of euery one Catarinus said hee wondred at the stupidity of those who say the number is certaine and determined and yet they adde that others may bee saued which is as much as to say that the number is certaine and yet it may bee inlarged and likewise of those who say that the reprobates haue sufficient assistance for saluation though it be necessary for him that is saued to haue a gratâ—er which is to say a sufficient vnsufsicient Hee added that Saint Austins opinion was not heard of before his time and himselfe confesseth it cannot be found in the works of any who wrote before him neither did himselfe alwayes thinke it true but ascribed the cause of Gods wil to merits saying God taketh compassion on hardeneth whom he listeth But that will of GOD cannot bee vniust because it is caused by most secret merits and that there is diuersitie of sinners some who though they be iustified yet deserue iustification But after the heate of disputation against the Pelagians transported him to thinke and speake the contrary Yet when his opinion was heard all the Catholikes were scandalized as S Prosper wrote to him And Genadius of Marscilles 50. yeeres after in his iudgement which he maketh of the famous writers said that it happened to him according to the words of Salmon that in much speaking one cannot auoyd sinne and that by his fault exaggerated by the enemies the question was not then risen which might afterwards bring forth heresie whereby the good Father did intimate his feare of that which now appeareth that is that by that opinion some Sect and diuision might arise The censure of the second Article was diuers according to the three related opinions Catarinus thought the first part true in regard of the efficacie of the Diuine will toward those who are particularly fauoured but the second false concerning the suffiencie of Gods assistance vnto all and mans libertie in cooperating Others ascribing the cause of Predestination in all to humane consent condemned the whole Article in both parts But those that adhered to S. Austin and the common opinion of the Theologues did distinguish it and said it was true in a compounded sence but damnable in a diuided a subtiltie which confounded the mindes of the Prelates and his owne though hee did exemplifie it by saying hee that mooueth cannot stand still it is true in a compound sence because it is vnderstood while hee moueth but in a diuided sence it is
amongst themselues They proposed to his consideration that it would bee good to make some effectuall Reformation in Rome and publish it before the Session They sent also the Censure of the Spaniards desiring him to consider the importance of their attempt and whither it might arriue in regard it was not likely they would bee so bold without they were vpheld and perhaps incited by some great Prince And they desired to receiue commandement what they should doe saying their opinion was to persist and not to yeeld one lote aswell for the importance of the matter as not to open this passage that the Prelates may obtaine by sed 〈…〉 on and force that which is not willingly granted them For that would bee to depend on their fauour and incurre the danger of some sinistrous accident That for matter of dispensation they would not suffer themselues to bee ouer come but in the end if the opposites will not yeelde all must come to voyces which are not weighed but numbred Therefore not to hazard themselues but to bee sure to ouercome in the Session it would bee necessary to command straightly those that are gone to Venice vpon pretence to spend the beginning of Lent in their owne Churches but with intention to come no more that they suddenly And desire him to send vnto them more of his dependants that they may oue come by number returne without replie For the whole importance of the Reformation will consist in the next Session and as the Mutiners shall then succeede they will resolue either to oppose in other occasions or to remayne quiet and obedient This aduise beeing sent to Rome the Legates in the next Congregations proposed the Reformation of diuers abuses The first was of those who take a Benefice and title without orders or consecration answerable to them All detested the abuse and desired a remedie But the Cardinall Pacceco said that all remedie would bee in vaine if Commendaes and Vnions were not remooued it beeing manifest that a Cathedrall Church might bee commended to a Deacon and hee that would haue a Parish Church without orders may cause it to bee vnited to a simple benefice which requireth them not and so wil hold the one in consequence of the other without being consecrated The other Reformations were concerning diuers Exemptions from the Visitations of Bishops from their examinations from the hearing of ciuill causes and from the reuision of the gouernement of Hospitals Herein the Legats thought to gaine the fauour of the Bishops by enlarging their authority But hee that pretendeth right to all is commonly offended by the restitution of halfe So the Bishops especially the Spaniards thought they were wronged because the Reformation was not compleate Yet they spake more reseruedly in regard the number of the Italians who adhered to the Legates did increase and because they expected an answere concerning their propositions from Rome hauing discouered that they were sent thither The Pope hauing receiued the aduise wrote most effectuall but withall most louing letters to his Nuncio at Venice to make the Prelates returne who were almost all in that Citie Who performed the businesse in such sort that all tooke the iourney for a fauour in regard they were to doe his Holinesse so great seruice The Pope commanded the Deputies to consult of the Spanish Censure and the residue which was of greater importance together with other things whereof he was aduertized before he reserued to his owne determination The Deputies weigâ—ing the businesse did consider that the proposition The determination made in Rome concerning the Spanish censure made by the Legates was more honourable and more profitable if it did succeede but if not more per 〈…〉 cious that it was not wisedome to ruune so great hazards in matters of so great moment and that to denie all or to grant all was equally dangerous Their conclusion was that if the Legates were not more then certaine to ouercome they might grant part of or all the vnderwritten modifications as occasion was offered in handling of the businesse which were digested by way of answere to euery article of the Spanish Censure To the first to renue the Laterane Councel in the two points it seemeth that the Prelates may be satisfied so that in the residue the Canons that shall bee made be reasonable To the second to binde the Cardinals to residencie for those who remaine in Rome and actually serue the vniuersall Church it is not conuenient and for the others his Holinesse will make prouision as is said in the letters To the third to constitute that residencie is required by the word of God first the Decree beeing applied to particular Churches would perhaps not be true then for the effect it cannot choose but make greater confusion there beeing a contradiction that the Decree should be made and the contrary permitted at the least tacitely for halfe of the yeere To the fourth to declare the plurality of the Cathedrall Churches to bee an abuse the same answere may bee made as vnto the third and for the Cardinals his Holinesse will prouide as hath beene sayd before To the fifth of the plurality of the lesser Churches the prouision proposed by the Legates seemeth to bee sufficient and yet if for the time past it bee thought fit to make it more seuere his Holinesse is contented who doeth aduertize them that too much seueritie in this part may worke a contrary effect by the resistance which is like to bee made by those who are in possession and doth consider withall that simply to leaue the iudicature of the dispensations to the Ordinaries may cause abuse and bring forth no other effect then the increase of their authority To the sixth to reuoke the Vnions for life howsoeuer his Holinesse thought to make a fit prouision therein yet if it be desired to take them all away it may bee granted so that a conuenient time bee giuen to the possessors to dispose of the Benefices To the seuenth that non-residencie in Benefices with Cure should precisely carie with it Depriuation without any Dispensation to bee granted but in cases permitted by the law is too rigorous and would bee obserued very hardly in case it should be determined To the eight that hee that hath a Benefice with Cure if it bee found hee is vnlearned or vicious may bee depriued by the Ordinary it being vnderstood of such inhability as by the law doeth deserue it it may be granted otherwise the demand is not honest because all would be left to the conscience of the Ordinaries To the ninth that Benefices with Cure be not giuen before diligent examination in regard it is necessary to leaue the maner and quality thereof to the conscience of him who is to conferre the Benefices it seemeth that to make any other Decree herein is superfluous or vnprofitable To the tenth to make the Processe in partibus concerning those who are promoted to Cathedrall Churches there appeareth no
them take some rash resolution and therefore what was to bee done was to bee told them plainely The Ambassadour answered that it was true in things necessary or fit to be spoken but he saw not how it was then fit to say that it belongeth to him to direct Councels That these things are most true but trueth hath not this priuiledge to be spoken at al times and in all places and that it is good to conceale it when the vttering of it doth produce a bad effect That he should remember that by the hot speeches of Leo the tenth and his Legate Cardinal Caietan the fire was kindled that now burneth which with a gentle word might haue beene put out That the Popes following especially Clement and Paul wise Princes did often complaine of it If Germany may now begained with dextrous vsage why should it be more separated with bitternesse The Pope as it were disdaining sayd That it was to be preached openly and inculcated which CHRIST hath taught that his diuine Maiestie hath made his Vicar Head of the Church and the principal light of the world that this is one of the truthes that must be spoken in all times places and as Saint Paul saith in season and out of season that to doe otherwise would bee against the commandement of CHRIST Hiding the Candle vnder a bushell which should be set on a Candlesticke That it was not honourable for the Apostolike Sea to vse artifice and dissimulation but that hee ought to speake plainely The Ambassador by way of a pleasant discourse sayd That to hide the rod and to make shew of benignitie and to yeeld vnto all seemed vnto him the true Apostolike office that he had heard it read in S. Paul that being free hee made himselfe seruant of all to gaine all with the Iewes a Iew with the Gentiles a Gentile with the weake weake to winne them also and that this was the way to plant the Gospel In fine the Pope not to enter into dispute sayde that the Bull was made according to the stile of the Chancery which could not be altered that he was aduerse from nouities and must follow the steps of his Predecessors that obseruing the vsuall forme whatsoeuer should happen could not be attributed to him but if he had inuented a new all the mischiefe would be laid to his Charge The Ambassadour to giue him time to bethinke himselfe better concludeth that he would not take the answere for a Negatiue but hoping that his Holinesse would take compassion on Germanie with a fatherly affection purposing to 〈◊〉 Christmas be pâ—st for theâ— it was the midst of December and then to make a new assault vpon him But the Pope resolute not to change 〈◊〉 〈◊〉 sayd often I will preuent and not be preuented and to take away all trouble of 〈◊〉 â—orse 〈◊〉 Saint Ioâ—as day he made a Briefe in which hauing 〈◊〉 declared the 〈◊〉 〈…〉 of his foresayd Bull pretending that some 〈…〉 published The Pope maketh a Briefe and cause th 〈…〉 th it and the Bull to be published might alleadge ignorance he ordained that 〈◊〉 the Briefe and the Bull should bee bread published and 〈◊〉 〈◊〉 〈◊〉 of Saint Peter and Saint Iohn of 〈◊〉 with intention to send a Copie thereof printed to the Arch bishops that by them it might be intimated to the Bishops and other Prelates All meanes was taken from the Ambassadour 〈◊〉 speake any more thereof with the Pope and therefore hee presently dispatched in expresse Currier to signifie all to the Emperour Who seeing the Popes resolution Which â—illeth distast both to Papist and Protestant a Germany and thinking on a remedie caused the Bull to bee be read in the publike assembly which produced iust the same effect which hee foresaw that is that the Protestants would recall their word to submit themselues and the Catholikes refuse to goe to the Councell It pleased it the Catholikes by reason of the harsh and intractable stile the Protestants for the causes aforesaith which were that it belongeth to the Pope not onely to call but also to direct and gouerne the Councels that hee was resolued to continue and prosecute the things begun which tooke away the reexamination of what was already handled that vnseasonably and without occasion hee had said that Germany had acknowledged the Popes 〈◊〉 Vicar of CHRIST that hee had declared himselfe president of the Councel and had called 〈◊〉 but Ecclesiastikes and with many affected words had confirmed the Bull of the Conuocation of Paul They sayd that the Councell with these grounds would be in vaine whereunto to submit ones selfe was to 〈◊〉 against GOD and his conscience The Catholikes sayd that if there were no hope to reduce the Protestants the labour and charge would be 〈…〉 The Emperour gaue a temper to both parties saying that the Councell was generall of all Christian Nations all which obeying the Pope but Germany hee had framed the Conuocation as it did agree vnto them that for 〈◊〉 Who are pacified by the Emperour 〈◊〉 they should leaue all to his care who knew how to handle the businesse that they should suffer other Nations to meete and that himselfe would goe in person if not thither yet to some neere place and would take order not by wordes but deedes that all should passe with good termes that they should not regard what the Pope sayde but what himselfe did promise vpon the word of an Emperour and a King So hee pacified their mindes and the 13. of February a resolution was made and a Decree published the tenour whereof was That it being proposed in the former Diet that there is â—o meanes to compose the discards of Germany in cause of religion but by 〈◊〉 and generall Councel all the States of the Empire haue confirmed the propo 〈…〉 and resolued to accept and approue the same Synod submit themselues â—o it which hauing not bin executed as yet the same proposition and determination And therefore a Decree in the Diet is made to this effect hath been made in the present Diet. For the Emperour hauing la 〈…〉 red finally obtained of the Pope that the Councel should be remitted to Trent the first of May the next yeere and his Holinesse hauing done it 1551 IVLIVS 3. CHARLES 5. EDVVARD 6. HENRY 2. and the Corporation hauing beene read and proposed in the Diet it is fit they should continue in the same resolution to expect the Councell with the obedience and to go to it in which all Christian Princes will assist and the Emperour himselfe as aduocate to the holy Church and defender of the Councels will doe what belongeth to his charge as he hath promised Who therefore giueth not be into all that his will is that euery one who goeth to the Councel shal be secured by the Imperial authoritie and power to goe remaine returne and propose freely what he shall thinke in his conscience to be necessary And
liberty and the Protestant Preachers are recalled The Diet is deserted yeare in many parts betweene diuers Princes and Cities of the Empire But the Cities recalled their Preachers and Doctors of the Augustan Confession and restored the Churches Schooles and exercise of Religion and though in regard of the banishments and persecutions against the Doctours and Preachers there remained but few of them and those concealed vnder the protection of the Princes yet as if they had risen againe there wanted not to furnish all places The warre hindred the assembling of the Diet disseigned and deferred it from one yeere to another vntill February 1555. whereof wee will speake in the fit place THE FIFT BOOKE OF THE HISTORY OF THE COVNCELL OF TRENT THe Pope now freed from many cares by the dissolution of the Councell thought fit to preuent all occasions of relapse and proposed in Consistory the necessity to reforme the The Pope maketh a great shew that hee will reforme the Church Church He said he had reduced the Councel to Trent for this end which hauing not succeeded according to his desire in regard of diuers accidents of warre first in Italy then in Germany it was meete to doe that in Rome which in Trent could not be done Hee appointed therefore a great congregation of Cardinals and Prelates to consider of the businesse Hee sayd hee elected many that resolutions might bee more mature and haue greater reputation though his ende was thought to bee that by reason of the multitude more impediments might arise and so all might come to nothing And the euent was iudge For the Reformation was handled in the beginning with great heate afterwards it went on for the space of many moneths very coldly and at the last was buried in silence And the suspension of the Councell in The suspension of y e councel made for two yeeres lasteth ten stead of two yeeres did continue tenne verifying the maxime of the Philosophers that the causes ceasing the effects doe cease also The causes of the Councell were first the great instances of Germanie and the hope conceiued by the world that it would cure all the diseases of Christendome But the effects that were seene vnder Paul the third did extinguish The causes of the two Conuocations of the Councel the hope and shew to Germanie that it was impossible to haue such a Councell as they desired Of the second reduction of the Synode there was another cause which was the great desire of Charles the Emperour to put Germanie vnder his yoke by meanes of Religion and to make the Empire hereditarie by causing his sonne to succeede him and so to erect a Monarchie greater then any since the Roman euen then that of Charles the great For this the victories hee had obtained was not sufficient 1553 I 〈…〉 3. 〈…〉 CHARLES 〈…〉 EDWARD 〈…〉 HENRY 〈…〉 neither did hee thinke hee could supply what was wanting by new forces onely but supecting the people vnto him by Religion and the Princes by treaties hee had conceiued a vast hope to immortallize his name This was the cause why hee was so earnest with Iul 〈…〉 for the second Conuocation of the Councell and of his effectuall persâ—asions not to call them violent Charles vseth meanes to make the Empire hereditary to the three Electors to goe thither and to the Protestents with whom hee had power to send their Druines But while the Councell was celebrated Charles hauing put all Christian Princes in iealousie found the first encounters in his owne house For Ferdinand though hee seemed formerly to haue consented to make the Empire common to them both as it was to Marcus and Lucius with equall authority an example followed by Dioclesian and many others afterwards and then to labour that Philip should bee chosen King of the Romanes to succeed them wherein Charles had employed But cannot effect it his sister the Queene of Hungary to perswade him to it for the aduancement of their house yet better aduised by his sonne Maximilian hee began to change his opinion To effect this businesse already set on foote Philip was called by his father that hee might bee knowen to the Electors in the Diet of Ausburg in the yere 1551. which made Ferdinand retire himselfe the foresaid Queene to goe thither to make peace betweene the brothers But Maximilian fearing that his father out of his good nature would yeeld leauing the gouernment of the Kingdomes of Spaine which the Emperour had giuen him in the hands of his wife the Emperours daughter returned suddenly into Germanie by whose perswasions Ferdinand remained constant in his purpose and Charles had nothing from the Electors but good words By this opposition the Emperours edge was abated who sent his sonne backe into Spaine without hope euer to obtaine the consent of Maximilian And afterwards being compelled by the foresaid warre to make an agreement despairing of his sonnes succession he layd aside all thought of restoring the ancient Religion in Germany and by consequence all care of the Councel though he continued many yeeres after in the Empire And the Court did care for it as little because none did desire it But diuers accidents then happened Which causeth him to lay aside all care of Religion and of the Councel which though they seemed to make the suspension perpetuall yet in the secret prouidence of God did minister causes for the third Conuocation which the continuation of the story requireth should not bee passed ouer in silence in regard the knowledge of the causes doeth helpe much to penetrate the effects which happened after that the Councell was resumed The Pope seeing that the people of his obedience did not so much esteem him by reason of the alienation of Germany did imitate Eugenius the fourth 1553. who maintained the reputation which the Councell of Basill tooke from How y e Pope maintained his reputation him by a shew of Grecians and a shadow of Armenians and the late example of his predecessour Paulus 3. who when the contentions were hoâ—e betweene him and the Emperour for the translation of the Councell to Bolonia for which the people also did distaste him receiued with many ceremonies on Steuen by the name of Patriarke of Armenia the greater with one Archbishop and 2. Bishops who came to knowledge him for the Vicar of CHRIST and generall commander of the Church and to render him obedience According to these examples Iulius did receiue with much publike solemnitie one Simon Sulâ—akam elect Patriarke of all the people which are betweene Euphrates and India sent from those Churches to be confirmed by the Pope successour of Peter and Vicar of CHRIST Hee ordained him Bishop and gaue him the Patriarchall Robe with his owne hands in the Consistory and sent him backe to his home that the Churches might not suffer in his absence accompanied with some religious men who vnderstood the Syriaque tongue All the discourse was not
also euery day for other causes those whose constancie giueth an encrease to the reformed Religion who were interessed in their ouerthrow either for loue of the old Religion or as Ecclesiastiques and authours of the former persecutions thought it necessarie to discouer them before they were so many as that they could not be suppressed To this end they caused the pictures of the blessed Virgin and of Saints to be placed in euery corner throughout all France and Meanes vsed in France to discouer the Reformatists especially in Paris burning candles before them making the porters and other vulgar persons sing the vsuall prayers of the Church and appointing men to stand there with little boxes to aske almes for the buying of candles and he that did not honour the images in passing by or did not stand with reuerence at those corners or did not giue the almes that were asked wree held suspected the least euil that did befall them was to be abused by the people with boxes and spurnings But many of them were imprisoned and put in suit This prouoked the Reformatists and caused the great conspiracie of Geffery Renaut of whom wee will speake hereafter In Rome after diuers contentions and practises to create Pope the Cardinals of Mantua Ferrara Carpi and Putea finally the 24. of December at Iohn Angelo Car 〈…〉 Medici is created Pope night Iohn Angelo Cardinall of Medicis was created and named himselfe Pius 4 who hauing appeased the tumults of the city and secured the minds of all by a generall pardon of whatsoeuer was committed in time of their sedition applyed himselfe suddenly to the execution of two capitulations which he had sworne concerning the most common affaires and the thirtieth of the same moneth calling together 13. Cardinals and consulting with them about the reiection of the Ambassage of Ferdinand and the determination of Paul not to acknowledge him for Emperour the common opinion was that he had receiued wrong But after a long consultation how to remedie this inconuenience many things being proposed and discussed but no meanes found how to treat without danger of greater incounters in case the Electors should interpose as it was impossible to forbid them the common opinion was that they were to auoide all negotiation because it would conclude with the dishonour of the Pope and that it was better not to expect any request to be made from the Emperour This was approued by the Pope who thought it wisedom to giue that which he could neither He approoueth the resignation of Charles the succession of Ferdinand keepe nor sell He therefore presently called for Franciscus della Torre the Emperours Minister in Rome and tolde him that he approued the resignation of Charles A succession of Ferdinand to the Empire promising to write vnto him with the vsual titles and bad him send aduise hereof After this he thought seriously of the Councell being assured hee should be importuned for it from diuers parts Conferring with the Cardinall Morone whom he trusted for his wisedome and friendship he much doubted as himselfe said whether the Councell were good for the Apostolique Sea or not and if not whether it were better to denie it absolutely and freely oppose whosoeuer should desire it or to make shew he was willing and to crosse it with some impediments besides those which the businesse it selfe And consulteth about the Councel would bring and if it were fit to celebrate it whether it were better to expect vntill he were requested or to preuent and require it himselfe He called to minde the causes why Paul the 3 did dissolue it vnder colour of translation and the hazards which Iulius did runne if good fortune had not assisted that now there was no Emperour Charles to be feared and that the weaker the Princes are the BB. are the more bolde who were the more to be looked vnto because they cannot aduance themselues but vpon the ruines of the Papacie To oppose openly the demand of the Councell was scandalous in regard of the glorious name thereof and of the vaine opinion which the world hath that it must needs be profitable as also because euery one is perswaded that the Councel is refused for feare of reformation which maketh the refusall a greater scandall And if necessitie shal enforce to grant that which had bene absolutely denied it will be a totall losse of reputation and incite the world to debase him who hath opposed In these ambiguities the Pope was assured that the Councel could not be profitable for the Church nor for the Kingdomes diuided and must necessarily endanger the Papal authoritie yet he could not openly oppose it because the world was vncapable of this trueth But he was vncertaine whether in case the Kings or Kingdomes did require it the coiunctures of the future affaires might be such as that the secret impediments might take effect When hee had thought of all he concluded to shew himselfe ready yea desirous and to preuent the desires of others that he might conceale himselfe the better in crossing them and haue more credit in representing the contrary difficulties referring to the superiour causes that deliberation to which humane iudgement could not reach So much he resolued of and no more The coronation was made at the Epiphany and the eleauenth of the same moneth he held a frequent congregation of Cardinals in which he declared his minde at large that hee would reforme the Court and call a generall Councell charging them all to consider what things deserued reformation and of the place time other preparations of the Synod that it might not bring foorth the same fruit that it had done twice before And afterwards he spake of this in his priuate discourses with the Cardinals and Ambassadours vpon all occasions yet did nothing which might manifest his intention more plainely Newes came to the Emperour at Vienna of what the Pope had intimated to his Minister who immediatly deputed an Ambassadour and before The Emperour sendeth an Ambassador to Rome his departure wrote to the Pope to giue him ioy of his assumption and thankes that he had wisely and like a father ended the difficultie which Paulus 4 had against reason and equitie set on foot giuing him an account of the Ambassadour which he had appointed to come vnto him This was Scipio Count of Arco who came to Rome the tenth of February and fell into a great difficulty in the very beginning For the Emperour gaue him commission to render to the Pope reuerence onely and the Pope was resolute hee should render him obedience shewing that the. Ambassadours of other Emperors had done so to his predecessors and said plainly that otherwise he would not admit him The Ambassadour of Spaine and the Cardinal Pacceco aduised him not to transgresse his commission but the Cardinals Who after some contestation rendereth obedience to the Pope not reuerence onely Morone Trent perswaded the contrary
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
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
onely giue his voice with modestie and serue the Legats out of his loue in any honest worke as farre as he was able And Madruccio did not forbeare to say that there was a secret Councell within the Councell which did arrogate more authoritie A Councell within the Councell The Legates perceiuing that euery thing turned against them caused the Congregations to be omitted Neither was this sufficient For the Prelats Practises to dissolue the Councell made priuate congregations amongst themselues and the Legats continuall consultations The Arch-bishop of Otranto and others who aimed at the Cardinalitie of which they thought themselues assured if the Councell were separated agreed together to oppose euery thing to make some tumult arise and went passionately about euen in the night also making practises and causing men to set their hand to papers Which though in effect it pleased the Legats yet for the manner it displeased the most of them as beeing of bad example which might giue scandall And on the contrary side there wanted not those who desired a dissolution But each partie expected an occasion that the cause of it might be attributed to the other so that the suspicions did encrease on both sides The Cardinall of Loraine complained to all that plots were laid to dissolue the Synod and especially to the Ambassadours of Princes desiring them to write to their Masters to perswade the Pope that the Councell may bee continued that the practises might bee moderated and the Fathers left to their libertie saying that otherwise a composition would bee made in France that Of which the Card of Loraine complaineth euery one might liue as hee would vntill a free Councell as this was not in which nothing could be resolued but as pleased the Legates nor by the Legates but as the Pope listed that he would be patient vntill the next Session And of the want of libertie in Councell and then if he sawe not things goe better hee would make his protestations and together with the Ambassadours and Prelates returne into France to make a Nationall Councel in which perhaps Germanie would concurre with them a thing which would be displeasing vnto himselfe in regerd of the danger that the Apostolique Sea would not bee acknowledged any more In those dayes many Curriers passed betweene Rome and Trent For the Legates As did also the French-men in Rome aduised the frequent contradictions and the Pope sollicited the proposing of the Canons which he sent And the French-men in Rome made the same complaint to the Pope which Loraine had done in Trent and vsed the same threats of a Nationall Councell and the assistance of Germanie But The Pope answereth resolutely the Pope who had been vsed to these things said hee was not daunted with words was not afraid of Nationall Synods did knowe that the French Bishops were Catholiques and that Germanie would not subiect it selfe to their Councels He said that the Councell was not onely free but might be called licentious that the practises of the Italians in Trent were not with his knowledge but did arise because the Vltramontans would tread the Popes authoritie vnder their feete that hee hath had three good occasions to dissolue the Councell but was willing it should continue hoping that GOD would not abandon his Church and that euery attempt against it would come vpon the head of the Innouators Fiue Churches departed and went to the Emperours Court in the time of these confusions to giue his Maiestie an account of the state of the Councel and of the combination of the Italian Prelates and it was discouered that Granata and his adherents had desired him to perswade the Emperour to write to the Catholique King concerning the Reformation and Residence that both in those and in other occasions they might speake freely according to their conscience all which the Legates did beleeue to proceede from Loraine And therefore for a counterpoise themselues also a few dayes after sent the Bishop Commendone to the Emperour vpon pretence to excuse and render the causes why the demands of his Maiesty could not as yet be proposed And they gaue him commission to exhort the Emperour to be content not to demand of the Councel bot of the Pope himselfe those points of his petition which concerne his authoritie as also other instructions such as seemed them good But Martinus Crame 〈…〉 Bishop of Vormis Ambassadour of the King of Polonia to the Emperour being come to Trent vpon pretence to visit the Cardinall of Varmia his ancient and in ward friend there was a great suspicion that he was sent by the Emperor to be an eye-witnes of the proceedings in Councell and to relate them to him All these things made the Legates doubt that the Councell would be dissolued in some manner dishonourable to the Pope and themselues obseruing that it was desired by many euen by some of the Papalins themselues and that disorders were purposely procured by others to iustifie themselues in case it should happen They sent vnto all the Ambassadours a writing which conteined the present difficulties and desired their counsell But the French Ambassadours answered vpon this occasion that which they desired to say many dayes before that as the Councell was assembled to remedie abuses so some were willing to make vse A free speech vsed by the French Ambassadours of it to encrease them that before any thing else were done it was fit to withstand such manifest practises that they were intolerable that if they were remoued and euery man had libertie to speake freely what hee thought a good accord would easily bee made that the Pope was Head of the Church but not aboue it that he was to gouerne and direct the other members but not to domineere ouer the body that to remedie the differences it was necessary to follow the Councell of Constance which hauing found the Church most disorderly by meanes of these opinions did reduce it into tolerable tearmes They sayd that one cause of discord was because the Secretary Seconded by the Imperialists did not set downe their voyces faithfully so that the greater part seemed in the acts to be the lesser and that could not be taken for a resolution which was concluded by the common opinion and therefore that it was fit to ioyne another with him The Imperialists said almost the same things and were more earnest for another Secretary The other Ambassadors stood vpon generall tearmes desiring a continuation of the Councell and an vnion of mindes Things standing thus Ventimiglia redispatched by the Pope returned The B of Ventimiglia returneth to Trent to Trent the nine and twentieth of Ianuary who made a relation of his credence to the Legates and by their aduice sought to remooue two opinions spread in the Councell one that the Pope could not liue long the other that hee desired a dissolution of the Councell Hee testified the desire of his Holinesse that laying aside
of discipline wherewith it is maintained would disorder euery thing The Bishops sayd that a priuiledge is euer with detriment and derogation of the Law and the reuocation fauourable reducing things to their owne nature and therefore to take them away was not to innouate but to restore things to their ancient state On the other side it was answered that the exemption of the Regulars was so well prescribed by antiquity that it could no more bee called a priuiledge but common-law that when the Monasteries were subiect to Bishops the Ecclesiasticall discipline both in them and their Canons was so well gouerned and so seuere that it merited to superintend ouer all that if they will restore antiquity they must doe it in all parts that if Bishops would returne to bee as they were in those times Monasteries might bee subiected to them now as then they were but it was not iust that they should demand the superintendency ouer Monasteries before they made themselues to be such as was necessary the Rectors of a regular life should bee The Regulars were fauoured by the Ambassadours and by the Legates for the interests of the Court which would haue lost a great instrument if they had not depended wholly on it And they wanted not the fauour of some Prelates who confessed their reasons were good This contention continued certaine dayes but did abate by little and little because the Bishops who had mooued it did discouer euery day more difficulty in it The third Article was concerning the impediments which Bishops receiue from secular Magistrates who to preserue the temporall power doe not suffer them to exercise that absolute dominion which they would not only ouer the Cleargy but ouer the people To this effect the reformation of Princes was made whereof wee haue spoken already and will hereafter more at large This part and others which cohere with it were deferred vntill another Session because it was thought a difficult matter and that it would haue much prolonged the businesse But the Bishops did expound this delay as if they had meant to haue done nothing in it And they complained that purposing to reforme the whole Church the Cleargie onely should be reformed The Legates vsed all meanes to appease them shewing that not this only was deferred but other matters also which were necessary to be handled promising that the delay was only to proceed with more maturitie and that they should certainely bee discussed that it was necessary to facilitate the dispatch of that Session which should be a preparatorie for the other in which all that remaineth should be handled The Legats were all bent to hold the Session at the time appointed thinking it necessary for the quicke dispatch of the Councell for which the Pope by euery ordinary Currier and sometimes by an extraordinary did sollicite them that he might be set at liberty from it In the Congregation of the seuenth of September Friar Martinus Roias Ambassador for the Hospitalaries of S. Iohn of Ierusalem now called Knights of Malta was receiued which was deferred by reason of the great opposition of some principall Bishops that hee might not haue The Ambassadour of the Knights of Malta is receiued place aboue them saying it was not iust that a religion of Friars should precede the whole body of so many Prelats But finally the matter was accorded and published in Congregation that place was giuen him amongst the Ambassadours without preiudice of the Prelates who pretend precedence The Ambassador made an Oration and excused their grand Master who did not send to Trent sooner by reason of the rumors of the Turkish Armada and His Oration of the incommodities they receiued by Dragut the Pyrate He exhorted the Fathers to remedie the present euils which also did not a little touch the Friars of their religion who are not idle members of the Christian Common-wealth He perswaded the extirpation of heresies offering that their grand Master and Societie would take vpon them the patronage and defence of the cause spending not their goods onely but their life and blood Hee related the beginning of their religion which was fourtie yeeres before Godfrey did goe to the conquest of the holy land the heroicall workes done by their ancesters the like whereof they could not performe now because they were spoiled of a great part of their lands and possessions that they are a Barracado of Sicilie and Italie aginst the Barbarians Therefore hee prayed the Fathers to take notice of the antiquitie nobilitie merits and dangers of that Societie and to cause their possessions and Commendaes vsurped from them to bee restored and that it might be decreed by the Councel that they should be conferred vpon none but of their order ratifying the immunities and priuiledges thereof The Speaker receiued the excuse in the name of the Synod and promised that they would haue that consideration as his demand for the preseruation of the Commendaes and priuiledges of that religion did deserue But howsoeuer hee made the same instance afterwards to the Legates and the relation to the Pope his Holinesse would neuer answere any thing but that it belonged to him onely to make prouision herein and that hee would doe it in time conuenient In that Congregation and those that followed voyces were giuen concerning the 21 Articles of reformation proposed in which though there was nothing of great moment yet for the order of the storie and declaration of many things which happened afterwards it is not amisse to make mention of the principall In the first which was of the election of Bishops it being said that there was an obligation to prouide the most worthy the difficultie formerly mooued did returne that it would binde very straitly the hands as of the Pope in collations so of kings and Princes in the nominations if they were tyed to nominate one person onely And the greater part was of opinion to remooue the comparatiue and to say onely that they were bound to prouide a worthy person But on the other side some considered that the Fathers haue alwayes vsed this maner of speech that In the p 〈…〉 mo 〈…〉 Pr 〈…〉 ther 〈◊〉 〈◊〉 worthy 〈◊〉 to be preferred the most worthy should be preferred and alleadged the reason that hee cannot bee without blame who preferreth the least worthy though fit before an other of more desert There was much disputation herein but a meanes was found to compose all leauing in shew the word more worthy and speaking first in positiue termes and passing afterwards to comparatiues that the prouision might bee vnderstood to be free and so that forme was vsed which is now in Print that is that there is an obligation to prouide good and fit Pastours and that he doth mortally sinne who doth not preferre the more worthy and more profitable to the Church leauing a naturall exposition to these words that many are more worthy and more profitable in respect of others who are lesse in