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
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
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
will not giue but receiue lawes referring to the conscience of his Nuncij to remit something of the old discipline if they thinke it may be done without publique scandall giuing them Faculty to absolue fully in both 〈…〉 persons though Kings and Princes Ecclesiastical and Regular Colledges and Communities from all excommunications 〈…〉 and euen from temporall punishments incurred for 〈…〉 though they bee relapsed it and to dispence 〈…〉 for 〈◊〉 and 〈…〉 absoluing the◠〈…〉 and homagâ—â— made 〈…〉 〈◊〉 〈◊〉 for 〈…〉 s 〈…〉 and to absolâ—◠〈◊〉 the Re 〈…〉 from 〈…〉 giuing 〈◊〉 to 〈…〉 bi 〈…〉 〈…〉 fasting dayes by the counsell 〈◊〉 the corporall Physition or spirituall onely or without any if it 〈…〉 and to moderate the number of feastes and for those 〈…〉 the communion of the Chalica if they will humbly de 〈…〉 is 〈…〉 that the Church doth not erre in denying it to the Laitie to grant it vnto them for life or for so long as they shall thinke fit so that it be done neither in the same time nor place with that which is done by decree of the Church Hee granted them power also to vnite Ecclesiasticall Benefices to Studies Schooles or Hospitals and to absolue the vsurpers of Ecclesiasticall mooueable goods after the restitution of the immooueables compounding also for the fruits vsurped and mooueables consumed with authoritie to communicate these Faculties to other persons of note This Bull passed in all places beeing printed vpon the occasion which Which is censured in Germany shall bee related and affoorded matter of discourse First for the proheme where the Pope said that in the troubles of the Church hee was comforted by the remedy left by CHRIST that the Corne of the Church winnowed by Satan should bee preserued by the faith of Peter especially after hee had applyed the remedy of the generall Councell as if the Church had no foundation but vpon him and sixty persons of Trent Then they thought it a great presumption to restore Kings and Princes to honours fame and dignity There was also obserued a contradiction to absolue from vnlawfull oathes which need no absolution and from true oathes no man can absolue And it was thought another contradiction to grant the Chalice onely to him who beleeueth the Church doth not erre in forbidding it to the Laâ—tie For how is it possible to beleeue so and to desire not to be comprehended in the prohibition But they could not forbeare laughing when they read the condition to absolue the Friars who forsooke their cloysters to weare the habite couered as if the kingdome of GOD did consist in a colour or vestment which being not worne in shew yet it was necessary to haue it in secret But though the Nuncij were soone deputed yet their dispatch was deferred vntill the next yeere because the Emperour was not pleased with the manner of it in which no mention was made to assist or authorize the prouisions Why the dispatch of the two Nuncij was deferred made by him neither would the Pope euer bee perswaded that any minister of his should be present The Emperour beeing parted from Ausburg vsed all diligence that the The Emperors Interim doth please neither the Protestants nor the Catholiques Interim might bee receiued by the Protestant Cities but found resistance and difficulty euery where because they did detest it more then the Catholiques They sayd it was a totall establishment of the Papacie Aboue all they found fault with the doctrine of Iustification and that the communion of the Cup and marriage of Priests was questioned Iohn Fredericke Duke of Saxony though prisoner said freely that GOD and his conscience vnto which hee was bound aboue all did not permit him to receiue it Where it was admitted diuers accidents varieties and confusions did succeed so that it was brought into some places diuersly with so many limitations and conditions that one may say it was rather reiected by all then accepted by any Neither did the Catholiques care to helpe forward the businesse because they did not approoue it themselues That which did hinder the emperor most was the modest liberty of a little weake Citie which desired him that being Lord of their goods and life hee would suffer that their conscience might belong to GOD that if the doctrine proposed to them were receiued by himselfe they should haue a great example to follow But if his Maiestie would compel them to accept of and beleeue that which himselfe thought not true they knew not how it could be done In September the Emperor went into low Germany where he found greater difficulties For the Cities of Saxonie vsed many excuses and 〈◊〉 did oppose with a kind of scorne Wherefore it was 〈◊〉 by the Emperour and sustained a long warre that maintained the fire aliue in Germaniâ— which burned his Trophees as in its place shall bee saide By reason of this confusion and to giue order that the flemings should sweare 〈◊〉 to his sonne the Emperour quitting Germany went into Flanders and though he seuerely forbad that the doctrine And 〈…〉 〈◊〉 against by both of the Interim should be impugned by any or written taught or preached against yet many Protestants did write against it And the Pope thinking it fit for his affaires to doe it gaue order to 〈…〉 Generall of the Dominicans that assembling the most learned men of his order by their opinion and paints hee should make a strong and sound confutation Many in France wrote against it also and in a short time there was as it were a whole quodron of Writers against it Catholiques and Protestants especially of the Hanse-townes And that did follow which doth ordinarily happen to him that will reconcile contrary opinions that he maketh them both agree to impugne his and euery one more obstinate in defending his owne There was also some cause of diuision among the Protestants For those A diuision among the Protestants who had in part yeelded to Caesar against their wills and restored the old ceremonies excused themselues and said that the things done by them were indifferent and by consequence that did not concerne their saluation to reproue or receiue them and that it was lawfull yea necessary to tolerate some seruitude when no impiety was ioyned with it and therefore that in these the Emperour was to be obeyed Others whom necessitie had not compelled said it was true that indifferent things concern not saluation yet by meanes of them pernicious things are brought in and going on they framed a generall conclusion that Ceremonies and Rites though by nature indifferent doe become then bad when he that vseth them hath an opinion Which was neuer well reconciled that they are good 〈…〉 And hence arose two Sects and afterwards more differences amongst them which were 〈◊〉 well reconciled And in England there were no lesse 〈◊〉 for Religion For Edward Earle of Harford 〈◊〉 by the 〈◊〉 of 〈◊〉 〈…〉 King hauing Troubles in
to shew hee was not so much obliged to the Papacie would not receiue Ecclesiasticall Orders these causes being ceased went out of the number of the Deacon Cardinals and was ordained Priest and foure moneths after the Arch-bishop of Canterbury being burnt hauing beene first degraded with many ceremonies he was put into his place The people of Austria in regard of the Recesse made in the Diet and of Ferdinands declaration in fauour of the Cities and Nobles subiect to Ecclesiasticall Princes entred into hope that themselues also might retaine libertie The people of Austria disire liberty of 〈…〉 ligion of religion Therefore hauing called a Diet of his Subiects to haue a contribution against the Turkes who made warre against him they demaunded permission and freedome to liue in purity of religion and to inioy the benefit which was granted vnto the Confessionists telling the King that the scourges of the Turkes are Gods visitations to inuite them to amendment of life that Armes are in vaine taken against the enemie if the wrath of God be not first appeased who will be honoured according to his owne prescript and not according to the fansies of men They beseeched him that they might not be in worse estate then other Germans and that Ministers of the Church might teach and distribute the Sacraments according to the Euangelicall and Apostolicall doctrine and that the Schoole-masters should not bee banished vntill their cause were heard according to iustice offering vpon these conditions to aduenture their liues and goods to giue him contentment Ferdinand answered that hee could not grant their demand not for want To whom Ferdinand answereth thus of will to gratifie them but because hee was bound to obey the Church and that himselfe and Caesar had euer detested the discords in religion for remedy whereof they had institured many Colloquies and finally procured the Councell of Trent which if it had not a happy successe it was not to bee imputed vnto them in regard it is knowen with what counsels and artifices it hath been hindered by others that afterwards an Edict was made in fauour of the Augustan Confession in which themselues were partakers because it was said therein that euery Prince not Ecclesiasticall might choose which of the two religions he would and the people follow the religion of the Prince with which if any bee not content hee hath liberty to sell his goods and to goe whither hee will that therefore their duety was to continue in the old Catholique Religion which himselfe professeth but to yeeld to their desires as much as he could hee was content to suspend that part of the Edict which concerneth the Communion of the Cup yet with condition that they should change nothing in the rites and ceremonies of the Church vntill the Decree of the future diet And they desiring nothing else were content to contribute readily against the Enemie The Bauarians also desired of their Duke libertie of religion demaunding a free preaching of the Gospel mariage of Priests the Communion Sub vtraque 1556 PAVL 4. CHARLES 5. MARY HENRY 2. The Bauarians also desire liberty of religion Which their Duke doeth grant vnto them in some few points and to eate flesh euery day protesting that otherwise they would not pay the heauie Subsidies and contributions against the Turkes The Duke seeing that Ferdinand his wiues father had graunted his people the Communion of the Cuppe to obtaine contributions of them did likewise grant them that Communion and leaue to eate flesh if there were necessity on fasting dayes vntill the causes of Religion were composed by publique authority the Edicts made by him in matter of Religion stil remaining in force protesting in many and copious termes that hee would not depart from the Church and religion of his ancestors nor change ought in the ceremonies without consent of the Pope and the Emperour promising to procure that his Metropolitan and Bishops should approoue this grant and not molest any for these things The whole Palatinate did imbrace The whole Palatinate doth imbrace the Augustan Confession the Augustan Confession because the Elector beeing dead his Nephew succeeded who had declared himselfe to be of that Confession many yeeres before for which he had suffered many persecutions And now being made Prince hee presently forbade the Masses and Roman ceremonies throughout all his Principality But the Pope hauing layd the foundations before rehearsed applying himselfe to spirituall matters thought it necessary to gaine credit with the world which could not bee done if it did not appeare by deedes not by words onely that the Court of Rome was reformed Therefore beeing wholly bent to this in the end of Ianuary 1556. he erected a Congregation 1556. The Pope erecteth a congregation to discusse all doubts concerning Simonie in which were foure and twenty Cardinals and fiue and fourty Prelates and other persons the most learned of the Court to the number of 150. and diuide them into three rankes in each of which were eight Cardinals fifteene Prelates and others to the number of fifty To these hee committed the discussion of all the doubts in matter of Simonie which hee printed and sent copies of them to all Princes and said hee had published them that they might come to the knowledge of the Vniuersities of generall Studies and of euery learned man that all might haue occasion to make knowen their opinions which he would not openly desire because it was not honourable for that Sea which is mistris of all to goe about and beg them Hee sayd that for himselfe he had no neede of the instruction of any because he knew what CHRIST did command but that he had erected the Congregation that in a matter wherein all are interested it might not bee sayd that hee had proceeded of his owne head Hee added that hauing purged himselfe and his Court it could not bee sayd to him Physician cure thy selfe and that he would make Princes know that there is greater Simonie in their Courts which hee would take away beeing superiour aswell to Princes as Prelates In the first Congregation of the first ranke held the 26. of March before In the first meeting of which 3. opinions are broached Cardinall Bellai Deane of the Colledge twelue persons did speake and there were three opinions One of the Bishop of Feltre who defended that for the vse of the Spiritual power it is not inconuenient to take money when it is not for a price but for other respects another of the Bishop of Sessa that this was by no meanes lawfull and vpon no condition and that it was absolutely detestable Simonie as well to giue as to receiue nor could bee excused with any pretence the third of the Bishop of Sinigaglia in the middle betweene these two that it might bee lawfull but in some certaine time onely and with certaine conditions The voyces of that ranke being all giuen and brought to the Pope after Easter holy
whose opinion he followed because the Emperour had giuen him charge to consult with those two Cardinals in all matters After the ceremonie was ended in the Consistery with satisfaction of the Pope the Ambassadour begin to pray him in the first priuate audience in Caesars name to call the Councel to compose the dissensions of Germany was preuented by him with the Ambassadors great contentment who beleeuing that hee was to treat with the Pope about an And is well pleased that his Holinesse beginneth to speake of the Councell vnpleasing businesse was prepared to deliuer in sugered termes that it might be heard more willingly The Pope told him that the Cardinals being in the Conclaue consulted how they might set the Councell on foote againe in which consultation himselfe was a very principal partie and now being Pope was more confirmed in the same determination Yet he would not proceede blindely but so as that he might auoyd the difficulties which happened before and would bee sure of the necessarie preparatories that the desired fruit might succeed Hee sayd the like to the Ambassadours of France and Spaine and wrote to his Nuncij to impart it to their Kings hee spake of it also with the Ambassadours of the King of Portugal and of the Princes of Italie which were in Rome The Duke of Sauoy demandeth the Popes haue to hold a Colloquie After this the Duke of Sauoy sent one expresly to desire the Pope that by his fauour he might make a colloquie of religion to instruct his people of the Vallies who were generally alienated from the old religion These were a part of the Waldenses who 400 yeeres since forsooke the Church of Rome and in regard of the persecutions fled into Polonia Germany Puglia Prouence and some of them into the Valleys of Mountsenis Luserna Angronia Perosa and S. Martin These hauing alwayes continued in their separation with certaine ministers of their owne whom they called Pastors when the doctrine of Zuinglius was planted in Geneua did presently vnite themselues with those as agreeing with them in points of doctrine principall rites and when Piemont was vnder the French-men though they were forbid vpon paine of death to exercise their religion yet by little and little they made it publique so that when Countrey was restored to the Duke of Sauoy the exercise of it was almost free The Duke resolued to make them receiue the Catholike religion so that many were burned and put to death by other meanes and more condemned to the Galleys at the instigation of the Inquifitor Thomaso Iacomello a Dominican Friar This made them consult whether it were lawfull to defend themselues with Armes wherein their ministers did not agree Some sayd they might not oppose their Prince though it were to defend their own liues but might carry away their goods and reure into the mountaines Others said they might vse force in so desperate a case as this especially it being not so much against the Prince as against the Pope who abused the autoritie of the Prince Many of them did follow the first opinion and the others stood vpon their guard so that the Duke perceiuing they had not rebellious thoughts and that they might easily be gained by instruction receiued the counsell which was giuen him to institute a Colloquie to this end But because hee would not displease the Pope by proceeding without his knowledge he gaue him an account hereof and asked his consent The Pope beeing angry that in Italy also euen vnder To instruct the people of his Valleys whom before he had perseceted his nose his authority should be questioned answered that hee would consent by no meanes but if those people had neede of instruction hee would send a Legate with authority to absolute them who would bee conuerted accompanied with Diuines who might giue them instruction But But his Holinesse refuseth to grant it hee sayd hee had little hope to conuert them because the heretikes are obstinate and whatsoeuer is done to exhort them to acknowledge their fault they expound to bee a want of force to compell them That it cannot bee remembred that any good was euer done by this moderation but that experience is taught that the sooner iustice is vsed and force of Armes when that other is not sufficient so much the better the successe is If hee would proceed thus hee would send him assistance but if he thought it not fit all might bee deferred vntill a generall Councell which he would suddenly call And therefore the Duke taketh Armes against them The Duke did not like the sending of a Legat because it would haue prouoked them more and forced him to proceed according to the interests of others thinking it better to take Armes which the Pope commended more and promised assistance Therefore there was warre in these Valleys all this yeere and part of the next whereof we will speake in the time when it ended There was a great conspiracie in many parts of France into which many A great conspiracie in France the causes of it were entred and the maior part for cause of Religion disdaining to see poore people drawen euery day to the stake to bee burned guilty of nothing but of zeale to worship GOD and to saue their owne soules To these were ioyned others who thinking the Guisards to be the cause of all the disorders of the Kingdome iudged it an heroike acte to deliuer it from oppression by taking the publike administration out of their hands There were also ambitious persons desirous of change who could not worke their will but in the middest of troubles Both these couered themselues with the cloake of Religion to gaine more followers and the better to confirme their mindes caused the Principall Lawyers of Germany and France and the most famous Protestant Diuines to publish in writing that without violating the Maiestie of the King and dignity of the lawfull Magistrate they might oppose with Armes the violent domination of the house of Guise who offended true Religion and lawfull iustice and kept the King as it were in prison The Conspirators prepared a great multitude who should appeare before the King without Armes to demand that the seuerity of the iudgements might be mitigated and liberty of conscience granted designing they should bee followed by Gentlemen who should make supplication against the gouernement of the Guisards The conspiracie was discouered and the Court retired from Blois an open place fit for the execution of such a purpose vnto The Conspirations are discouered and many of them executed and the rest pardoned Amboise a strong fortresse This troubled the Conspiratours who while they were thinking of a new course some of them who tooke Armes were beaten and slaine and others taken and sentenced to die and to appease the tumult pardon was granted by the Kings Edict dated the eighteenth of March to all who simply moued with zeale of Religion had entred into 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
resolued to prolong the Session and appoint a day for it within fifteene dayes The yeere 1563. began in Councell with the presentation of the articles of reformation made by the French Ambassadours which seemed very hard to the Legates and all the Papalins especially in those particulars in which 1563 The Articles of reformation they would haue the Rites of the Roman Church altered and in which the emoluments and profits which the Apostolike Sea receiued from other Churches were touched The Ambassadors added the vsuall Appendix not to call it a protestation that if their propositions were not imbraced they would prouide for their necessities in France The Legates were sure the Pope would bee vexed heerewith in regard of the promise made vnto him that they would not treat in Councell of the Annats and other pecumarie Rites but friendly compose the matter with him Therefore they thought it necessarie to send them to him by a Prelate and to informe The Bishop of Viterbois sent to the Pope his Holinesse And they elected the Bishop of Viterbo as being well instructed in the affaires of France where hee had beene Nuncio many yeeresand in the designes of the Cardinall and French Prelates of the Councell with whom hee had conuersed since their arriuall The Cardinall of Loraine informed heereof perswaded them to doe so and himselfe gaue him instructions to speake with the Pope The Bishop was so nimble that howsoeuer the Cardinall held that hee was sent vnto him for a spie and an obseruer yet hee carried himselfe so well that he gained the confidence of him and the Ambassadours without losing that which the Pope and Legates had in him The Prelate went with instruction to represent to the Pope all the difficulties which the Legats found and to bring backe a resolution how they should gouerne themselues in euery particular Hee had instructions from Loraine to desire his Holinesse to take in good part that which was desired by the King for the necessitie of his Kingdome and by them to execute the commands of his Maiestie and to offer his endeuours to accommodate the differences of the institution of Bishops and of residence which held the Councell employed in small matters The Emperours ministers seeing the Reformation of the Frenchmen and considering the Proheme thought they were noted to haue but small authoritie They complained to the Legates that the Articles of reformation mentioned by the Emperour and by them had not been proposed though they had giuen copies of them sent them to Rome and spread them throughout Trent desiring they may bee put together with those of the Frenchmen The Legats excused themselues in regard of the libertie which the Emperour by letters and themselues by word of mouth had giuen them to propose and omit what seemed them good adding that they did expect a fit time and that indeede the Frenchmen had not found a good coniecture while the differences of the two Canons doth continue which giueth much trouble to his Holinesse The Amdassadours were not so satisfied saying there was a great difference betweene omitting all and a part and betweene deferring whiles in the meane space things are concealed with due respect and diuulging them and putting them in derision And Simoneta replyed that it was hard to discerne which were fit to bee proposed but easie to know which were to bee omitted in the end they were content to expect what the Pope would say to the French propositions so that afterwards theirs might bee proposed The French Prelates had consented in generall termes to the Articles belonging to Rites and to the grieuances of Bishops which in their secret thoughts they did not approoue because they beleeued that in the discussion of them they should haue the Spaniards and many of the Italians their opposites but seeing they were sent to Rome they were afraid that the Pope opposing those which touched his reuenues would yeeld to the others and by composition be content to giue way to those which were preiudiciall to them to auoyde others which concerned his owne interest For this cause they made secret practises with the other Prelats perswading a moderation which being done after the French fashion without much caution was knowne to the Ambassadours Therefore Lansac assembled them all and reprehended them sharpely for daring to oppose the will of the King Queene of the whole councell and of the Kingdome Hee exhorted them not onely not to labour against but to promote the Kings determination And the admonition was very rigorous But before wee relate the negotiation in Rome it will not bee amisse to declare the substance of the French proposition which presently was printed in Ripa and Padua and conteined That the Ambassadours had determined long since in performance of the Kings command to propose to the Councell the things conteined in that writing but the Emperour hauing proposed almost the same things not to importune the Fathers they had expected to see what the Pope would resolue concerning the propositions of his Imperiall Maiestie Now hauing receiued a new commandement from the King and seeing the instance of the Emperour deserred longer then they thought they resolued not to make any more delay not desiring any thing singular or separate from the residue of Christendome and that the King expecting that esteeme should bee held of his propositions doth notwithstanding referre the iudgement and knowledge of them all to the fathers The points were foure and thirtie 1. That Priests The French propsitions should not bee ordained before they were old and had a good testimonie of the people that they had liued well and that their carnalities and transgressions should bee punished according to the Canons 2. That holy Orders should not bee conferred at the same time when the inferiour were but that euery one should bee approoued in these before hee ascended to those 3. That a Priest should not bee ordained before hee had a Benefice or ministerie according to the Councell of Chalcedon at which time a presbyterall title without an Office was not heard of 4. That the due function should bee restored to Deacons and other holy Orders that they may not seeme to bee bare names and for ceremonie only 5. That the Priests and other Ecclesiasticall Ministers should attend to their vocation not medling in any office but in the diuine ministery 6. That a Bishop should not be made but of a lawfull age manners and doctrine that hee may teach and giue example to the people 7. That no Parish Priest should bee made but of approued honestie able to instruct the people celebrate the sacrifice administer the Sacrament and teach the vse and effect of them to the receiuers 8. That no Abbat or Conuentual Prior should bee created who hath not studied diuinity in some famous Vniuersity and obtained the degree of Master or some other 9. That the Bishop by himselfe or by other preachers as many as are sufficient according to the
not performe its duty and that which is expected from it by so holy and necessary a reformation to call a Nationall hauing first giuen satisfaction to GOD and men by continuall perswasions vsed to the Fathers and the Pope to obtaine of them a remedy against the common euill that to effect this with greater ease he had dispatched the Lord of Oysel to the Catholique King and the Lord d' Allegres to the Pope and commanded Birague that after he had performed his charge with the Fathers of the Councell he should passe to the Emperour to try if by meanes of these Princes bee might gaine so great a benefit It is certaine that the Pope was much distasted with the peace as well for the preiudice of his authority as because it was concluded without his knowledge hauing made so great contributions to the war But the King of Spaine was displeased more For beeing by his souldiers a party in the warres and the victory and hauing spent so much hee thought all was lost and that it was not iust to conclude a peace without him to the preiudice of religion which hee vndertooke to defend and maintaine especially hauing so great interests therein in respect of the damage hee did receiue in the gouernment of the Low Countries it beeing plaine that euery prosperity of the Hugonots in France would encourage the people of Flanders and strong then them more in their contumacie For these reasons the Catholique Ambassadour in France made great complaints which was the principall cause why these extraordinary Ambassages were sent to Rome and into Spaine to make knowen that the King and his Councel were not induced to make this accord by their owne will but by meere necessity and for feare that grosse Armies would bee sent out of Germany to the Hugonots which as was reported were prepared about Strasburg and in other places For those Dutch men who had made warre in France beeing returned home loaden with spoiles they inuited others to goe thither and make themselues rich Neither were they without feare that the Princes of the Empire would vpon that occasion assay to 〈◊〉 Monte 〈◊〉 〈◊〉 and other Cities of the Empire and that the Queene of England would assist 〈◊〉 Hugonots more potently then she had done to possesse some other places 〈◊〉 already shee had possessed Haure de Grace But besides this principall end of both the Ambassages d'Oysel was afterwards to make a proposition for translating the Councel from Trent to Constance Wormes Ausburg or some other place in Germany and to represent to the King that in regard it ought to bee celebrated for the Dutch English Scottish and part of the French-men and other Nations who were resolute not to adhere to nor euer to accept that of Trent it was in vaine to continue in that place Conde was author of this negotiation who hoped by this meanes if it did succeed to strengthen his party by vniting it to the interests of so many Kingdomes and Princes and to weaken the Oatholiques by promoting difficulties against the Councell of Trent But it did not take effect For the King of Spaine hauing heard the proposition which I say by way of anticipation that I may not returne to this matter did perceiue what the aime was and made a full answere that the Councell was assembled in Trent with all the solemnities with consent of all Kings Princes and at the instance of Francis the French King that the Emperour had superiority in that City as in the others that were named and might giue full security to all in case the former Safe conduct were not sufficient that hee could not choose but fauour it in the place where it was and accept the determinations thereof And hee aduised the Pope of all assuring him hee would neuer change that resolution The French men in Trent thought it superfluous to make instance to the Fathers as the King had commanded before the returne of Morone it being generally resolued that all Conciliary actions should bee deferred vntill then But the Emperour had not dispatched that Cardinall and informed Loraine at the same time that for diuers accidents and because the propositions were of the weight and importance as that they did deserue mature deliberation and consultation he had not beene able as yet to giue a resolute answere but hee hoped it should bee such as to make all men know that his actions were answerable to his desire to see the affaires of the Councell set straight for the common benefit Therefore notwithstanding the occasions and vrgent necessities of his other Prouinces hee resolued to continue his residence in Isprue to fauour the liberty of the Councell by his presence vntill hee had hope to see some good fruit This delay did not please Morone not that the Emperour should referre as hee did all the negotiations to the Diuines and Counsellors and both hee and the Pope did doubt that the answere would be deferred vntill he had heard Birague who as they were informed was to propose the translation of the Councel into Germany to giue satisfaction to the Hugonots whereunto the Pope was resolute not to consent as well by his owne inclination as in regard of the instance made vnto him by the Colledge of Cardinals and all the Court. And he maruelled at the humor of the French-men who demanded reformation and a translation at the same time and desired to haue a supply from the Clergie for payment of the Kings deâ—ts and yet would make shew to be fauourers of the Church But the truth was that the French-men being assured they could obtaine nothing fit for their 〈…〉 ce so long as the Italians did make the maior part beganne to despaire and to hold no esteeme of the Councel while it remayned in Trent Therefore they tooke from the Diuines sent by the King their publique allowance and gaue them all leaue either to depart or 〈…〉 ine there so that almost all went away one after another The two Benedictines remained vntill the ende who were â—haintained by chest Monasteries as also Hugonius whom the Papalins caused to be lodged and defrayed in the Monastery and gaue him fifty crownes euery three moneths Loraine hauing 〈…〉 ed the allâ—gations sent by the Pope to the Emperour and made a conâ—ure vpon them sent it to his Maiestie 〈◊〉 thought The conâ—ure of 〈…〉 vpon the 〈…〉 allegations he had done all secretly but Hagonots had not onely discoured it but giuen a copie to the Legates who expecting Morone shortly wrote by order from the Pope to the Bishops departed from Trent that they should returne to resume the actions of the Councel In the meane while a congregation was made the tenth of May to reade the letters of the Queene of Scotland presented by the Cardinall of Loraine in which she declared that shee did submit herselfe to the Councell made mention of her succession to the Kingdome of England promising that in case it
created Emperour and they made protestation of the iniurie But many of the Protestants kept themselues on his side because they could not beleeue that hee had any other respects then of State And the Arch-bishop of Collen of whom wee haue spoken The Arch-b 〈…〉 of Collen sentenced by the Pope is obeyed by his people and followeth the Emperour before who though hee were sentenced and depriued by the Pope continued in gouerment and was obeyed by his people followed the Emperour who also acknowledged him for Election and Arch-bishop and wrote vnto him that none of his subiects might beare armes against him wherein the Arch-bishop imployed his endeuours sincerely The Elector of Saxonie and the Landgraue seeing this they published a Manifest the eleuenth of Iuly declaring that the warre was vndertaken for Religion and that the Emperour couered his meaning with a cloake of taking reuenge against some few for rebellion to disioyne the confederates and oppresse them by degrees They alleadged that Ferdinand and Granuell and other ministers of his Maiestie had said that the cause of this warre was the The Elector of Saxonie and the Landgraue of Has 〈…〉 a publish a Manifest against the Emperour contempt of the Councell they called to minde the Popes sentence against the Elector of Collen they added that the Spanish Prelates would not haue contributed so much of their proper reuenewes for any other cause they shewed that in other things the Emperour could pretend nothing against them But while the Pope and Emperour prepared against the Lutherans some thing beside Anathematismes the day after the Session the eighteenth of Iune a Congregation was made where after the accustomed prayers and inuocation Iustification is to be handled in the next place of the holy Ghost the Secretary read in the Legates name a writing framed by the principal Theologues in which it was proposed that hauing by diuine inspiration condemned the heresies concerning originall sinne the order of the things to bee handled did require that the doctrine of the modernes in the point of diuinegrace which is the medicine of sinne should be examined and that the rather it was fit to follow the order because it was obserued by the Augustane Confession all which the Councell meaneth to condemne And the Fathers and Diuines were intreated to haue recourse by prayer vnto the diuine assistance and to be assiduous and exact in their studies because all the errours of Martin were resolued into that point For hauing vndertaken from the beginning to oppugne the Indulgences he saw hee could not obtaine his purpose except hee destroyed the workes of repentance in defect whereof Indulgences doe succeede And iustification by faith onely a thing neuer heard of before seemed to him a good meanes to effect this from whence he hath collected not onely that good workes are not necessary but also that a dissolute liberty in obseruing the Law of GOD and of the Church will serue the turne hath denyed efficiencie in the Sacraments authority of Priests Purgatorie sacrifice of the Masse and all other remedies for remission of sinnes Therefore by a contrary way he that will establish the body of the Catholike doctrine must ouerthrow this heresie of iustice by faith onely and condemne the blasphemies of that enemie of good workes When the writing was read the Emperours Prelates said that the more principall and important the point proposed was it should bee the more maturely and opportunely handled that the sending of the Cardinall Madruccio to the Pope shewed that some businesse was on foote the which it was not fit to disturbe but in the meane space to handle some thing of the reformation The Papalins did on the other side inculcate that it was no honour to interrupt the order begun to handle together in euery Session doctrine and reformation and that after originall sinne no other matter could be handled The Legates hauing heard all their opinions concluded that to discusse the points and prepare them was not to define them but that they could not bee determined without preparation before Which they said onely to gaine time and after to put themselues in order to execute what should bee resolued at Rome betweene the Pope and the Cardinall in the Emperours name That to digest that matter was not to hinder the reformation because in that the Diuines would bee imployed and in this the Fathers and Canonists With this resolution it was concluded that the Articles to bee discussed and censured should bee collected out of the bookes of Luther out of the Colloquies Apologies and out of the writings of the Lutherans and Fathers And three Fathers and as many Diuines were deputed to set downe what should bee discussed and to frame the Articles The next Congregation was held to order the matter of Reformation The discourse of the Card. Monte concerning residencie where the Cardinal of Monte sayd that the world hath complayned long since of the absence of Prelats and Pastoures dayly demanding residence that the absence of the Prelats and other Curats from their Churches is the cause of all the mischiefes of the Church For the Church may bee compared to a ship the sinking whereof is ascribed to the absent Pilot that should gouerne it if he were present He shewed to them that heresies ignorance and dissolution doe reigne in the people and bad manners and vices in the Clergie because the Pastours being absent from the flocke no man hath care to instruct those or correct these By the Prelates absence it is come to passe that ignorant and vnlearned Ministers haue beene promoted and persons assumed to bishoprickes that were more fit for any other charge for in regard they neede not execute their duety in person no fitnesse is necessary So he concluded that to establish the point of residencie was a generall remedy for all the maladies of the Church which also hath sometimes beene vsed by Councels and Popes but either for that the transgressions were then but few or for some other cause it was not applyed with such strong and strait bonds as is necessarie now that the disease is come to the height that is with a more seuere commandement with more greiuous and fearefull punishments and by meanes more easie to be executed This was approued by the first voyces of the Prelates But when Iacomo The Bishop of Vesone speaketh in fauour of nonresidency Cortesi a Florentin Bishop of Vesone was to speake commending what had beene sayd by others he added that as hee beleeued that the presence of the Prelats and Curats in times past was the cause of maintayning purity of faith in the people and discipline in the Clergie so hee could cleerely shew that their absence in these latter times hath not beene the cause of the contrary subuersion and that the custome of not residing hath beene brought in because residence hath beene wholy vnprofitable For the Bishops could not then preserue sound doctrine amongst
the people when the Friars and Pardoners had authoritie to preach against their wills It is well knowen that the innouation in Germany sprang from the Sermons of Fryar Iohn Techel and of Friar Martin Luther among the Suisses from the Sermons of Friar Samson of Milan And the residing Bishop was able to doe nothing but fight with disaduantage against these who were armed with priuiledges The Bishop is not able to make the Clergie liue honestly for that besides the generall exemption of all the Regulars euery Chapter hath one and there bee few particular Priests that want it The Bishop cannot prouide that fit men bee promoted to that charge for the licences to promote and the faculties which the titular Bishops enioy who suffer him not to vse so much as the ministery of the Pontificals And it may be said in one word that the Bishops doe not reside because they haue nothing to doe or rather that they may not make greater inconueniences to arise which would happen by their concurrence and contention with priuiledged men Hee concluded that as he thought it fit to restore residency so they ought to treat how to restore the Episcopall authoritie The Bishops that spake after this Prelate followed his opinion that it was necessary to commaund residency and to remooue the exemptions which do hinder it And the Legats were enforced to cōsent that both should be considered of and that euery one speake his opinion of them and that some Fathers should be deputed to frame the Decree that it might be examined The deputies for collecting the Articles of iustification hauing receiued The Deputies for collecting the Articles dissent about the manner of proceeding the extracts of the propositions noted by euery one to be censured were not all of one opinion One part desired that foure or sixe fundamental Articles of the new doctrine might bee chosen and condemned as was done in the matter of originall sinne alleadging that it was fit to follow the stile begun and the example of the ancient Councels which hauing declared the principall Article condemned the heresie neuer descending to particular propositions but condemning the bookes of the heretiques in that vniuersall they comprehended all the pernitious doctrine and so the honour of the Councell required But the other part aymed to put vnder censure all the propositions which might receiue a bad construction that those might be condemned which in reason did deserue it saying that it was the office of a Pastor to discerne intirely the wholesome grasse from the hurtfull and not to suffer the flocke to taste of this And if the example of ancient Councels ought to be imitated they should imitate that of Ephesus which made so many and so famous Anathematismes against the doctrine of Nestorius that they did containe whatsoeuer the heretique had saide and the Councels of Africa which descend to the condemnation of all the propositions of the sectes The first opinion did vndoubtedly propose a more easie way and would 25. Articles concerning iustification haue pleased whosoeuer desired a speedie ende of the Councell and left a chinke open for agreement which future times might produce Yet the second was embraced which said it was good to examine all the propositions of the Lutheran doctrine to censure and condemne that which after mature deliberation should seeme necessarie and conuenient And 25. Articles were framed 1. Faith without workes is sufficient to saluation and alone doth iustifie 2. Iustifying faith is a sure trust by which one beleeueth that his sinnes are remitted for CHRIST and those that are iustified are bound to beleeue certainely that their sinnes are remitted 3. By faith onely wee are able to appeare before God who neither regardeth nor hath need of our workes faith onely making vs pure and worthy to receiue the Eucharist beleeuing that in it wee shall receiue grace 4. Those that doe honest things without the holy Ghost do sinne for that they do them with awicked heart and it is sinne to keepe the Commandements of God without faith 5. The best repentance is a new life and the repentance of the life past is not necessary neither doth the repentance of actuall sinnes dispose vs to receiue grace 6. No disposition is necessary to iustification neither doth faith iustifie because it disposeth vs but because it is a meanes or instrument by which the promise and grace of God is laid hold on and receiued 7. The feare of hell helpeth not in gaining of iustice yea hurteth and is sinne and maketh the sinners worse 8. Contrition which ariseth from the discussion calling to minde and detestation of sinnes weighing the grieuousnesse multitude and filthinesse of them or the losse of eternall happinesse and gaine of perpetuall damnation maketh a man an hypocrite and a greater sinner 9. The feares by which sinners are terrified either internally by God or externally by Preachers are sinnes vntill they are ouercome by faith 10. The doctrine of the dispositions destroyeth that of faith and taketh consolation from the consciences 11. Onely faith is necessary and other things are neither commanded nor forbid neither is sinne any thing but incredulity 12. Hee that hath faith is free from the precepts of the Law and hath no neede of workes to bee saued for faith giueth all abundantly and alone fulfilleth all the Commandements and no worke of a faithfull man is so bad as may accuse or condemne him 13. A man baptized cannot lose saluation by reason of any sinne whatsoeuer except hee will not beleeue and no sinne but infidelity separateth vs from the grace of God 14 Faith and workes are contrary and workes cannot be taught without shipwracke of faith 15. Externall workes of the second Table are hypocrisie 16. The iustified are set free from guilt and punishment and satisfaction neither in this life nor after death is necessary and therefore there is no Purgatory or satisfaction which is part of Penance 17. The iustified though they haue the grace of God cannot fulfill the Law or auoide sinnes though mortall 18. Obedience vnto the law in the iustified is weake and vnpure in it selfe not acceptable to God but accepted for the faith of the person reconciled who beleeueth that the remainders of sinne are forgiuen him 19. The iust sinneth in euery good worke and no worke maketh the sinne veniall 20. All the works of men yea of the most sanctified are sinne the workes of the iust are veniall by the mercie of God but in the rigor of his iudgement are mortall 21. Though the iust ought to doubt that his workes bee sinnes yet hee ought withall to be assured that they are not imputed 22. Grace and iustice are nothing but the will of God neither haue the iustified any inherent iustice in them and their sinnes are not abolished but onely remitted and not imputed 23. Our iustice is nothing but the imputation of the iustice of CHRIST and the iust haue neede of a continuall