and that they should speake as vnderstanding the matter not as they seemed to doe by custome and habite of the Schooles Diuers draughts were made by both sides to expresse these mysteries and some were composed by taking some thing from either partie But none gaue satisfaction especially to the Nuncio Verona who was the principall Superintendent in this matter It was determined in the generall Congregation to vse as few words as was possible and to make an expression so vniuersall as might bee accommodated to the meaning of both parties and the care heereof was committed to some Fathers and Pheologues with the superintendencie of the foresaid Nuncio In the end of this Congregation it was proposed that a collection should The abuses occurring therein rre noted be made of the abuses occurring in this matter with remedies against them and in the Congregations following many were recounted That in some particular Churches the Sacrament is not kept and in others is kept very vndecently That when it is carryed in the streeâ—e many doe not kneele to it and some scarce vouchsafe to put off their caps That in some Churches it is kept so long that it becommeth putrified That in administring the holy Communion great indecencie is vsed by some parish Priests who haue not so much as a cloath for him that communicateth to hold in his hand That which is of most importance the communicants doe not know what they receiue nor are instructed of the dignity and fruit of this Sacrament That Concubinaries Concubines and other enormous sinners and many who know not the Pater noster and Aâ—â—e Maria are admitted to the Communion That money is demanded at the Communion in the name of almes and which is worse there is an vse in Rome that he who is to communicate doeth hold a burning candle in his hand with money sticking in it which together with the candle after the Communion remayneth to the Priest and he that beareth not a candle is not admitted to the Communion To remedie part of these and other abuses flue Canons were made And fiue Canons made to redresse them which had a faire proheme In which it was constituted that the Sacrament beeing lifted vp on the Altar or carryed by the way euery one should kneele and vncouer his head That the Sacrament should bee kept in euery Parish Church and renewed euery fifteene dayes and haue a lampe burning before it night and day That it bee carryed to the sicke by the Priest in an honourable habite and alwayes with light That the Curates teach the people what grace is receiued in this Sacrament and execute against them the penalties of the Chapt. Omnis Vtriusque sexus That the Ordinaries should haue care of the execution chastising the transgressours with arbitrary punishments besides those which are set downe by Innocentius the third in the Chapt. Statuimus and by Honorius the third in the Chapt. Sane The reformation was handled at the same time when there was disputation in matter of faith but by other Congregations in which the Canonists did assist which discussions not to interrupt the matter I haue brought all together to this place And because the purpose was to reforme the Episcopall iurisdiction this place requireth for the vnderstanding of what will be sayd vpon this and many other occasions hereafter that the originall should bee declared and how beeing mounted to so great power it became suspected to Princes and terrible to the people CHRIST hauing commanded his Apostles to preach the Gospel and administer the Sacraments hee left also to them in person of all the faithfull this principall precept To loue one another charging them to make peace betweene those that dissented and for the last remedie giuing the care thereof to the body of the Church promising it should bee bound and loosed in heauen whatsoeuer they did binde and loose on earth and whatsoeuer two did aske with a common consent should bee granted by the Father In this charitable office to giue satisfaction to the offended and pardon to the offender the Primitiue Church was alwayes exercised And in conformity of this Saint Paul ordayned that brothers hauing ciuill suites one against another should not goe to the Tribunals of the Infidels but that wise men should be appoynted to iudge the differences and this was a kind of ciuill Iudgement as the other had a similitude of a criminall but were both so different from the iudgements of the world that as these are executed by power of the Iudge who enforceth submission so those onely by the will of the guilty to receiue them who refusing them the Ecclesiasticall Iudge remaineth without execution and hath no power but to foreshew the iudgement of GOD which according to his omnipotent good pleasure will follow in this life or the next And indeed the Ecclesiasticall iudgement did deserue the name of charitie The Reformation is handled at the same time with the Doctrine but in diuers Congregations in regard that it only did induce the guilty to submit and the Church to iudge with such sincerity that neither in the one any bad effect could haue place nor iust complaint in the other and the excesse of charitie in correcting did make the corrector to feele greater paine then the corrected so that in the Church no punishment was imposed without great lamentation of the multitude and greater of the better sort And this was the cause A discourse of the Authour concerning 〈…〉 opall Iurisdiction why to correct was called to lament So Saint Paul rebuking the Corinthians for not chastising the incestuous said You haue not lamented to separate such a transgressour from you And in another Epistle I feare that when I come vnto you I shall not finde you such as I desire but in contentions and tumults and that at my comming I shall lament many of those who haue sinned before The iudgement of the Church as is necessary in euery multitude was fit that it should be conducted by one who should preside and guide the action propose the matters and collect the points to bee consulted on This care due to the most principall and worthy person was alwayes committed to the Bishop And where the Churches were many the propositions and deliberations were made by the Bishop first in the Colledge of the Priests and Deacons which they called the Presbyterie and there were ripened to receiue afterwards the last resolution in the generall Congregation of the Church This forme was still on foote in the yeere two hundred and fiftie and is plainely seene by the Epistles of Cyprian who in the matter concerning those who did eate of meates offered to Idols and subscribe to the Religion of the Gentiles writeth to the Presbytery that hee doeth not thinke to doe any thing without their counsell and consent of the people and writeth to the people that at his returne hee will examine the causes and merits thereof in their presence
some holding that the Pope onely is instituted iure diuino vntill it came to the Arch-bishop of Zara who said it was necessary to adde the words de iure Diuino to condemne that which the heretiques say to the contrarie in the Augustane Confession Varmiense said againe that in that Confession the heretikes did not dissent in this and Zara alleadging the place and the words the contention was so long that the Congregation did end with it In the Congregations following the opinions were diuers also In particular the Arch-bishop of Braga demaunded the same adiunct saying it could not be omitted He prooued at large the institution of Bishops De iure Diuino bringing reasons and arguments like to those of Granata and said that the Pope could not take from Bishops the authoritie giuen them in their consecration which doth containe in it the power not onely of Order but of iurisdiction also because in it the people is assigned to him to be fed and gouerned without which the Ordination is not of force whereof this is a manifest argument that to titular and porâ—atiue Bishops a Citie is allotted which would not be necessary if the Episcopall Order could subsist without iurisdiction Besides in giuing the Pastoâ—all this forme is vsed that it is a signe of the power which is giuen him to correctvices And which is of more importance when the Ring is giuen him it is said that with it he doth marry the Church and in giuing the booke of the Gospell by which the Episcopall Character is imprinted it is said that hee must goe to the people committed to him and in the end of the consecration that prayer is say'd Deus omnium fidelium Pastor Rector which since hath beene in the Missals appropriated to the Pope by turning himselfe to GOD and saying that his will is that the Bishop should gouerne the Church Moreouer Innocentius the third said that the spiritual mariage of the Bishop with the Church is a bond instituted by GOD not to bee loosed by the power of man and that the Pope cannot translate a Bishop but because hee hath speciall authoritie to doe it all which things would bee very absurd if the institution of Bishops were De iure Diuino The Arch bishop of Cyprus sayd that it ought to be declared that Bishops are superiors to Priests Iure Diuino but reseruing the authority in the Pope The bishop of Segouia adhearing wholly to the conclusions and reasons of Granata made a long repetition of the places of the heretiques where they denie the superiority of Bishops and their institution to be De iure diuino Hee said that as the Pope is successour of Peter so the Bishops are of the Apostles and that it was plaine by the Ecclesiasticall History and by the Epistles of the Fathers that all Bishops gaue an account one to another of all that happened in their Churches and receiued approbation thereof from others The Pope did the same for the occurrences of Rome Hee added that the Patriarches when they were created sent a circular Epistle to the others to giue them an account of their Ordination and faith which was as much performed by the Popes to others as by others to them that if the power of the Bishops be weakened that of the Pope is weakned also that the power of Order and iurisdiction is giuen to the Bishops by GOD and that the diuision of Diocesses and the application of them to the person proceedeth from the Pope He alleadged an authoritie of Anacletus that Episcopall authoritie is giuen in the Ordination with the vnction of the holy Chrisme that the degree of a Bishop is as well an Order instituted by CHRIST as the Priest-hood that all Popes vntill Siluester haue either professedly or incidently sayd it is an Order which commeth immediatly from God that the words spoken to the Apostles Whatsoeuer yee shall binde on earth c. giue power of iurisdiction which is necessarily conferred vpon the Successors that CHRIST did institute the Apostles with iurisdiction and since that time the Church hath euer instituted Bishops in the same sort Therefore this is an Apostolicall tradition and it beeing defined that points of faith are taken out of the Scripture and Traditions it cannot bee denied that this of the Episcopall institution is an Article of faith and the rather because S. Epiphanius and S. Austine doe put Aerius in the number of heretiques for saying that Priests are equall to Bishops which they would not haue done if Bishops had not beene De iure diuino Fifty nine Fathers were of this opinion and perhaps the number had been Simoneta vseth practises in the point of institution of Bishops greater if many had not been ill at case at that time of a defluction of rheume which then did generally raigne and some others had not fained the same impediment that they might bee out of the crowde and offend none in a matter handled with such passion especially those who for speaking what they thought in the matter of Residence found they had incurred the displeasure of their Patrons as also if Cardinall Simoneta when hee saw matters proceed so farre had not vsed diuers perswasions employing herein Iohannes Antonius Faâ—binetâ—us Bishop of Nicastrâ— and Sebastianus Vantiue Bishop of Oruieto who perswaded with much cunning that the enterprise of the Spaniards was to shake off their obedience to the Pope and that it would bee an apostacy from the Apostolike Sea to the great shame and damage of Italy which hath no other honour aboue the Nations beyond the Mountaines but that which it receiueth from the Papacy Fiue Churches said it was fit that it should bee declared quoiure all the Orders and degrees of the Church are instituted and from whom they receiue authoritie Some others adhered to him and in particular Pompeius Picholhomini Bishop of Tropeia who making the same instance added that when all the degrees of the Church were handled from the greatest to the least and declared quo iure they were he would deliuer his opinion also concerning the degree of Bishops if the Legats would giue leaue In this number some briefely adhered to the opinion of others who had spoken in this matter and some amplified the same reasons and turned them into diuers formes so that it would be too long to make a narration of all the suffrages which are come into my hands That of George Sincout a Franciscan Friar Bishop of Segna doth well deserue to be repeated who adhering to Granata said that hee would neuer haue beleeued that any could haue doubted whether Bishops are instituted and haue authority from Christ For it they haue it not from his diuine Maiestie neither can the Councell haue any from him which consisteth of BB. that it is necessarie that a Congregation though very populous haue their authoritie from whom the particular persons haue it that if Bishops are not instituted by CHRIST but by men the authoritie
sint vel minus boni quam caeteri mortales esse solent Englished thus No man expects any sanctitie in Popes now a dayes they are thought to be excellent Popes if they haue neuer so little honestie or be not so wicked as other men vse to be Last of all thou mayest reade an Epistle written by that famous Prelate Bishop Iewell as an answere to a friend of his who liued neere the place and in the time of this vnlawfull assembly or conuenticle at Trent In it thou mayest finde reason enough why the Church of England did neither send Prelates to it nor receiue afterwards the Decrees and Constitutions of it As likewise the Church of France refused to doe though their Bishops were present in it When thou hast read these things consider well of them and the Lord giue thee a true vnderstanding in all things GREGORIE GREGORIE to the Emperour MAVRICIVS concerning IOHN Bishop of Constantinople who hath assumed the name of Vniuersall Bishop Chap. 76. OVrmost religious Lord whom God hath placed ouer vs Ep. 32. amongst other weighty cares belonging to the Empire doth labour by the iust rule of holy writ to keepe the Clergie in peace and charitie Hee truely and piously considereth that no man can well gouerne matters terrene except he can manage well things Diuine also and that the Common-wealths peace and quiet depends vpon the tranquillity of the Church Vniuersall For most gracious Souereigne what humane power or strength would presume to lift vp irreligious hands against your most Christian Maiestie if the Clergie being at vnitie amongst themselues would seriously pray vnto our Sauiour CHRIST to preserue you who haue so well deserued of vs or what Nation so barbarous as would exercise such cruelty against the faithfull except the liues of vs who are called Priests but indeede are not were most depraued and wicked But whilest we leaue those things which belong not vnto vs and imbrace those things for which wee are not fitte wee raise the Barbarians vp against vs and our offences doe sharpen the swordes of our enemies by which meanes the Common-wealth is weakened For what can wee say for our selues if the people of God ouer whom wee are though vnworthily placed bee oppressed by the multitude of our offences if our examples destroy that which our preaching builds and our works giue as it were the lye to our doctrine Our bones are worne with fasting but our mindes are puft vp Our bodies are couered with poore clothing but in our hearts wee are as braue as may be We lie groueling in the ashes but ayme at matters exceeding high Wee are teachers of humilitie but patternes of pride hiding the teeth of wolues vnder a sheepes countenance The end of all is to make a shew to men though God knoweth the trueth Therefore our most pious Souereigne hath been most prudently carefull to set the Church at vnitie that hee might the better compose the tumults of warre and to ioyne their hearts together This verily is my desire and doe yeeld for my part due obedience to your souereigne commands Howsoeuer in regard it is not my cause but Gods and for that not I onely but the whole Church is troubled because religious Lawes venerable Synods and the very precepts of our Lord IESVS CHRIST are disobeyed by the inuention of a proud and pompous speech my desire is that our most Religious Souereigne would lance this sore and would tie the partie affected with the cords of his Imperiall authoritie in case hee shall make his resistance By binding of 〈◊〉 the Common-wealth is eased and by the paring away of such excremen 〈…〉 as these the Empire is inlarged All men that haue read the Gospel doe know that euen by the very words of our LORD the care of the whole Church is committed to S. Peter the Apostle Prince of all the Apostles For to him it is sayd a Iohn 21. Peter louest thou me Feede my sheepe b Luke 22. behold Satan hath desired to winnow thee as wheate and I haue prayed for thee that thy faith should not faile and thou being at the last conuerted confirme thy brethren To him it is said c Matt. 16. Thou art Peter and vpon this rocke I will build my Church and the gates of hell shall not preuaile against it And to thee I will giue the Keyes of heauen and whatsoeuer thou bindest on earth shall be bound also in heauen and whatsoeuer thou shalt loose on earth shall bee loosed also in heauen Behold he hath the Keyes of the Kingdome and the power of binding and loosing is giuen vnto him The care and the principalitie of the whole Church is committed to him and yet is not called Vniuersall Apostle howbeit this most holy man Iohn my fellow Priest laboureth to bee called Vniuersall Bishop I am inforced to crie out and say Oh corruption of times and manners Behold the Barbarians are become Lords of all Europe Cities are destroyed Castles are beaten downe Prouinces depopulated there is no husbandman to till the ground Idolaters doe rage and domineere ouer Christians and yet Priests who ought to lie weeping vpon the pauement and in ashes desire names of vanitie and doe glory in new and profane titles Doe I most Religious Souereigne pleade herein mine owne cause Doe I vindicate a wrong done to my selfe and not maintaine the cause of God Almighty and of the Church Vniuersall Who is hee who presumeth to vsurpe this new name against both the law of the Gospel and of the Canons I would to God there might bee one called Vniuersall without wronging of others We know that many Priests of the Church of Constantinople haue been not onely heretiques but euen the chiefe leaders of them Out of this schoole proceeded Nestorius who thinking it not to be possible that God should be made man did beleeue that IESVS CHRIST the Mediatour betweene God and man was two persons and went as farre in Infidelitie as the Iewes themselues Thence came Macedonius who denied the holy Ghost consubstantiall to the Father and the Sonne to be God If then euery one in that Church doth assume that name by which hee maketh himselfe the head of all good men the Catholique Church which God forbid must needes bee ouerthrowen when hee falleth who is called Vniuersall But let this blasphemous name be farre from Christians by which all honor is taken from all other Priests while it is foolishly arrogated by one It was offered to the Bishop of Rome by the reuerend Councell of Chalcedon in honour of S. Peter Prince of the Apostles but none of them either assumed or consented to vse it lest while this priuiledge should be giuen to one all others should bee depriued of that honour which is due vnto them Why should we refuse this name when it was offered and another should assume it without any offer at all This man contemning obedience to the Canons is the rather to be humbled
beene all instituted by CHRIST or that they are more or lesse then seuen or that any of them is not truely and properly a Sacrament 2. And that they differ not from those of the old Law but in the ceremonies and rites 3. And that none of them is in no respect more worthy then another 4. That they are not necessary to saluation and that the grace of God may bee gained by faith alone without them or without any purpose to receiue them 5. That they are ordained onely to nourish faith 6. That they doe not conteine in them the grace signified or doe not giue it to him that doth not resist but are externall signes of iustice and Characters of a Christian profession to discerne the faithfull from Infidels 7. That grace is not alwayes giuen by the Sacraments nor vnto all for as much as belongeth to God though they bee lawfully receiued 8. That by Sacraments Grace is not giuen in vertue of the administration of them called Opus operatum but that it sufficeth onely to beleeue the promise 9. That in Baptisme Confirmation and Order no indeleble Character is imprinted in the soule for which cause they can bee receiued but once 10. That all Christians haue power to administer the Word and all the Sacraments 11. That in ministring the Sacraments the ministers intention at the least to doe what the Church doth is not necessarie 12. That the minister who is in mortall sinne giueth not the true Sacrament though he obserue all things necessary 13. That the vsuall rites approued by the Church may be despised or omitted or changed for others by euery Pastour Of Baptisme there were fourteene Anathematismes 1. Against him The Canons of Baptisme that saith the baptisme of Iohn had the same vertue with that of Christ 2. That true and naturall water is not necessarie to baptisme 3. That in the Church of Rome which is the Mother and Mistris of all the Churches there is not to bee found the true doctrine of baptisme 4. That Baptisme giuen by heretiques in the name of the Father Sonne and holy Ghost with intention to doe what the Church doeth is not true baptisme 5. That the baptisme is free that is not necessary to saluation 6. That the baptized cannot loose Grace though he sinne so that he leaue not to beleeue 7. That the baptized are bound onely to beleeue and not to obserue the Law of CHRIST 8. That they are not bound to obserue the Lawes of the Church 9. That by the memory of baptisme all vowes made afterwards are of no force but derogate from faith and baptismall profession 10. That sinnes committed after baptisme by faith and memory thereof are remitted or made veniall 11. That baptisme is to be renewed in him who hath denied the faith 12. That none should bee baptized but in the age of CHRIST or at the time of death 13 Against him who putteth not children baptized in the number of the faithfull or saith they must be rebaptized at the yeeres of discretion or that it is better to omit their baptisme vntill then 14. That children baptized when they come to age ought to be required to ratifie the promise made in their name and to bee left to their will if they refuse not compelling them to Christian life but by denying them other Sacraments Of Confirmation there were three Canons 1. Against him that saith it is an The Canons of Confirmation idle ceremony not a Sacrament properly or that it was formerly vsed that children might giue a publike account of their faith 2. That to giue vertue to the Chrisme is to wrong the holy Spirit 3. That euery simple Priest is the ordinary minister of Confirmation and not the Bishop onely After this the decree of reformation was read which in the Actes bare The decree of Reformation this title A Canon concerning residencie And it contained in substance 1. That no Bishop be created but of lawfull matrimonie of ripe yeeres learned and of good behauiour 2. That none may haue or keepe more Bishoprickes then one in Title Commenda or any other way and whosoeuer hath now more then one shall choose one and quit the rest within sixe moneths if they be of the Popes free collation or else within a yeere otherwise all shal be accounted void but the last 3. That other benefices especially with Cure be giuen to worthy persons able to take charge of soules otherwise the ordinary Patron is to be punished 4. That hereafter whosoeuer shal receiue many incompatible Benefices by way of Vnion for life perpetuall Commenda or otherwise or shall keepe those that he hath receiued against the Canons shall bee depriued of all 5. That the dispensations of those who haue many Benefices with Cure or incompatible shall bee shewed to the Ordinaries making prouision afterwards for the cure of soules and other obligations 6. That perpetuall Vnions made within forty yeeres shall be reviewed by the Ordinaries as delegates and those that are vniust shall be nullified and those that haue not beene in possession or shall be made hereafter shall be presumed to be surreptitious if they be not made for reasonable causes and with citation of all that be interested and nothing to the contrary of this shall be declared by the Apostolique Sea 7. That Benefices with cure vnited shall bee visited by the Ordinaries euery yeere and shall haue Vicars a signed perpetuall or temporall with such a portion of the fruits as to them shall seeme meete without respect of Appeales or Exemptions 8. That the Ordinaries shall euery yeere by the Apostolique authority visit the Churches exempted prouiding for the care of soules and other dueties without respect of Appeale Priuiledges or Customes prescribed 9. That Bishops shall be consecrated within the time set downe by the Law and all prolongations for more then sixe moneths shall bee voyd 10. That the Chapters of Churches in vacancie of the Bishopricke shall not grant Dimisories for Orders but to him that is obliged to take them because of a Benefice 11. That licences to bee promoted by any Bishop shall bee voyd if a lawfull cause be not expressed for which they may not bee promoted by their owne Bishop and in that case they shall bee promoted by a Bishop that resideth in his Diocesse 12. That Faculties not to receiue due Orders shall not serue for longer time then a yeere but in cases expressed in the law 13. That men presented to Benefices by any Ecclesiasticall person whatsoeuer shall not be instituted before examination made by the Ordinaries except those who are presented by Vniuersities Colledges and generall Studies 14. That in the causes of the exempted a certaine forme shall be obserued and where the question is of reward or concerning those who sue in forma pauperis the Exempted also who haue a Iudge deputed shall be conuented before the Ordinarie but those who haue no Iudge deputed shal bee conuented in all causes
the which hee was assured that if the French King and the Venetians had beene conquerours in Italie they would haue maintained in libertie Yet keeping this within his breast for the present he excused himselfe that by reason of his pouertie and want of power it would rather be a burthen then an ease to the confederats and that the depriuation of the Emperour would cause Germany to be suspicious that he would pretend to haue authoritie to create the Emperour And thinking that his confederates perceiued what he aymed at as he was excellent in couering his designes he made all demonstration that hee had laid The Pope maketh shew to haue laid aside all careof temporall things aside all thought of Temporall things He let the Florentines vnderstand many moneths together that he was most vnwilling to meddle in their gouernment onely desiring that they would acknowledge him as Pope and not more then other Christian Princes did that they would not persecute his family in their priuate affaires that they would be contented that their armes should stand within the buildings of his predecessors Hee spake of nothing but of reforming the Church and reducing the Lutherans That he was resolued to passe into Germanie in person to giue such an example that all should be conuerted And these were the speaches he vsed all this yeere so that many beleeued for certaine that those afflictions which God had laid vpon him for his amendment had procured their due fruit But that which followed in the yeeres after made the godly beleeue that they were as seed sowen vpon a rocke or by the way side and the wise that they were a baite to bring the Florentines asleepe 103 The next yeare 1529 a peace being negotiated between the Emperour and the French King and the heate of warre abated the treaties of a Councell 1529 The treaties of the Councell begin againe beganne againe For Francis Guignones Cardinall of Santa Croce hauing brought out of Spaine from the Emperour to the Pope the release of Ostia Ciuitta Vecchia and other Townes belonging to the Church consigned to the Emperours ministers for securitie of the Popes promises together with The cautionary townes are restored to the Pope large offers Clement considering the treatie of peace which was negotiated with the French King and how much his owne interests required that hee should be firmely ioyned with Charles hee sent vnto him vnto Barcellona Ierolamo Bishop of Vasone master of his house to treate the articles of accord betweene them which were easily concluded for that the Pope promised the inuestiture of Naples for the tribute of a white horse onely the A peace is cōcluded betweene the Pope and the Emperour with diuerse conditions patronage of the 24. Churches passage for his men and the Imperial Crowne On the other the Emperour promised to restore into Florence the Popes Nephew the sonne of Lorenzo and to giue him to wife Margarite his bastard daughter and to assist him in the recouerie of Ceruia Rauenna Modena and Rheggio taken from him by the Venetians and the Duke of Ferrara They agreed also to receiue one another at the Coronation with the accustomed ceremonies Onely one point was long disputed For the Popes Ministers proposed that Charles and Ferdinand should be bound to constraine the Lutherans by force of armes to returne to the obedience of the Church of Rome and those that were for the Emperour required that to reduce them the better the Pope should call a generall Councell After long discussion of this point not to cut off so many other important designes on which they A point much dispùted betweene the Pope end the Emperour were agreed it was resolued to stand in this article in generall tearmes and concluded that to reduce the Lutherans to the vnion of the Church the Pope should vse spirituall meanes and Charles and Ferdinand temporall who also should make warre against them if they remained obstinate and in that case the Pope should prouide that the other Christian Princes should assist them 104 In this sort the confederation was concluded with much ioy of Clement Clement suddenly recouereth all his greatnesse and maruell of the world how hauing lost all his state and reputation he should returne to the same greatnes in so short a time In Italie which saw an accident so full of varietie or rather contrarietie it was esteemed a diuine miracle and by those that loued the Court it was ascribed to a demonstration of the fauour of God towards the Church 105 But in Germanie a Diet being intimated in Spira which began the 15. of He sendeth to the Diet of Spira March the Pope sent thither Iohn Thomas of Mirandula to exhort them to the warre against the Turke promising to contribute himselfe also as much as his forces exhausted by the calamities of the yeares past would allow him to doe and to giue assurance that he would vse all industrie to accord the differences betweene the Emperour and the French King that all things being pacified and all impediments taken away he might apply himselfe as soone as it was possible to the calling and celebration of a Councell to reestablish Religion in Germanie 106 In the Diet they first treated of Religion And the Catholiques thought The Landgraue of Hassia preuenteth the diuision which the Romane Catholiques would haue made amongst the Reformatists to put dissention between their aduersaries diuided into two opinions some following the doctrine of Luther and some of Zuinglius if the Landgraue of Hassia a man wise and prouident had not withstood the danger shewing that the difference was not great and giuing hope that it might easily be accorded and declaring the dammage that would arise by the diuision and the aduantage which their aduersaries would haue gained After long disputation in the Diet to finde out a forme of composition in the ende a Decree was made that the Decree of the former Diet of Spira beeing wrested by the bad interpretations to defend all absurditie of opinions and The decree of the Diet of Spira therefore being now constrained to expound it they ordained That whosoeuer had obserued the Emperours Edict of Wormes should obserue it still compelling also the people thereunto vntill the time of the Councel which the Emperour gaue assured hope should be called shortly and hee that had changed doctrine and could not bee reduced without danger of sedition should abide there and innouate nothing more vntill the Councell began that the Masse should not bee taken away nor hindred in any place where the new doctrine was receiued that Anabaptisme should be punished capitally according to the Edict published by the Emperour which they ratified and that concerning the Sermons and Prints the Decrees made in the two last Diets of Noremberg should be obserued that is that the Preachers bee circumspect take heede of giuing offensiue words and giue not occasion to the people to rise
to the world because so much mischiefe proceeded from it Vergerius said that it was too great a selfe-loue and too great a conceipt of ones owne worth when a man would trouble the whole world to sowe his owne opinions If you haue innouated in the faith said Vergerius in which you were borne and bred vp 35. yeeres for your conscience and saluations sake it was sufficient to keepe it within your selfe If the loue of your neighbour mooued you why did you trouble the whole world vnnecessarily seeing that without it men did liue and God was serued in tranquillity Hee added that the confusion was gone on so farre that the remedie could not be deferred The Pope is resolute to applie it by calling a Councell where all the learned men of Europe meeting together the trueth shall bee cleered to the confusion of vnquiet spirits and for the place hath destinated the Citie of Mantua And although the chiefest hope consisteth in the goodnesse of God yet putting to that account the endeuours of men it was in Luthers power to make the remedie easie if hee will bee present treat with charitie and oblige to himselfe also the Pope a munificent Prince who taketh speciall notice of persons of merit Hee put him in minde of the example of Eneas Siluius And proposeth vnto him the example of Aentas Siluius who following his owne opinions with much slauery and labour could get no further preferment then to be Canon of Trent but beeing changed to the better became Bishop Cardinall and finally Pope Pius the second Hee called to his memorie Bessarion of Nice who of a poore Caloier of And of Bessarion Trapizonda became a great renowmed Cardinall and wanted not much of being Pope Luthers answers were according to his nature vehement and fierce Luthers answere saying that hee made no account of the esteeme which hee had with the Court of Rome whose hatred hee feared not nor regarded their good will that hee applied himselfe to the seruice of God as much as hee could though vvhen he had done all he vvas but an vnprofitable seruant that hee savv not hovv the seruices of God vvere ioyned vvith those of the Papacy but as darknesse vvith light that nothing in all his life vvas more profitable to him then the rigor of Leo the rigidity of Caietan vvhich he could not ascribe to them but to the prouidence of God For not being as yet in those times illuminated in all the trueth of Christian faith but hauing onely discouered the abuses of Indulgences hee was ready to haue kept silence in case his aduersaries had done the like But the writings of the master of the holy palace the insulting of Caietan and the rigor of Leo constrained him to studie and to descriemany other lesse tolerable abuses and errors of the Papacie which he could not dissemble nor refraine to declare them vnto the world with a good conscience That the Nuncio had ingenuously confessed that hee vnderstood not Diuinitie which appeared cleerely by the reasons which hee proposed because none could call his doctrine new but hee that beleeued that CHRIST the Apostles and the holy Fathers liued as now the Pope Cardinals and Bishops doe Neither can any argument be drawen against the doctrine from the seditions happened in Germanie but by him that hath not read the Scriptures and knoweth not that this is proper to the word of God and the Gospel that it stirreth vp troubles and tumults euen to the separation of the father from the sonne wheresoeuer it is preached That this was the vertue of it to giue life to them that hearken to it and to bring greater damnation to whosoeuer reiecteth it Hee added that it was a great fault of the Romanists to establish the Church with gouernements taken from humane reasons as if it were a temporall State That this is that kind of wisedome which S. Paul saith is accounted foolishnesse with God as not to esteeme those politique reasons by which Rome doth gouerne but to trust in Gods promises and to referre to his Maiestie the managing of the Church affaires is that humane folly which is wisedome with God That to make the Councell take good effect and to bee profitable for the Church was not in the power of Martin but of him that can make it free that the Spirit of God may rule there and guide it and the holy Scripture may bee the rule of the resolutions not bringing thither interests vsurpations and artifices of men which in case it should happen yet himselfe would there vse all sinceritie and Christian charitie not to binde the Pope or any other vnto him but for the seruice of Christ and peace and libertie of the Church But that hee could not hope to see so great a good so long as it appeared not that the wrath of God was appeased by a serious conuersion from hypocrisie That no sound argument could bee taken from the assembling of learned men seeing that so long as the anger of God is kindled there is no error so absurd and vnreasonable which Satan cannot perswade especially to those great wise men who thinke they know much whom the Maiestie of God will confound That nothing can be receiued from Rome compatible with the ministery of the Gospell That the examples of Eneas Siluius and Bessarion mooued him not For hee esteemeth not those cloudy glitterings and in case hee would exalt himselfe he might truely reply that which facetely was spoken by Erasmus that Luther beeing poore and base maketh rich and aduanceth many That it was well knowen to the Nuncio himselfe not to goe farre that the last May himselfe had a great part in the creation of the Bishop of Rochester and was the totall cause of the creation of Scomberg That if the life of the first was so soone taken away this was to bee ascribed to the prouidence of God Vergerius Vergerius could not moue Luther could not perswade Luther to remit any thing of his constancie who so stedfastly maintained his doctrine as if it had beene apparant to the eyes and said that the Nuncio yea and the Pope himselfe should sooner embrace his faith then he would abandon it Vergerius assaied also to perswade some other Preachers in Wittenberg and elsewhere in the iourney according to the Popes commission but found no inclination as hee thought hee should but rigiditie in all that were of account Not any of the other Lutherans except some few of small esteeme The answere of 15. Printes and 30 Cities assembled in Smalcalda Mantua is refused by the Germans and those that rendred themselues were of small worth and pretended much so that they were not for his purpose But the Protestants vnderstanding Vergerius his proposition there beeing fifteene Princes and thirtie Cities assembled in Smalcalda answered that they had declared their resolution concerning the Councell in many Diets and last of all to the Nuncio of Pope Clement and the
letter written from Trent weighing the inconueniences that would follow if hee kept the Councell at anchor with the ill satisfaction of the Bishops that were there and the mischiefe that might arise if the reformation should begin In fine perceiuing that it was necessary to put something to the hazard and that it was wisdome to auoid the greater euill he resolued to write backe to Trent to begin the action as they had aduised admonishing them not to broach any new difficulties in matter of faith nor to determine any of the things controuersed amongst the Catholiques and to proceed slowly in the reformation The Legates who vntill then had in the Congregations entertained themselues in generall matters hauing receaued power to goe on proposed in the Congregation of the 22. of February that the first foundation of faith beeing established they ought in the next place to handle another more ample which is the holy Scripture wherein are points belonging to the doctrines controuerted with the Lutheranes and others for reformation of those abuses which are most principall and necessary to be amended and so many that perhaps the time vntill the next Session will not bee sufficient to finde a remedy for all They discoursed of the controuersies with the Lutherans in this subiect and of the abuses and much was spoken hereof by diuers Prelates The Diuines who were thirty in number and almost all Friars had vntill then serued in the Councell onely to make Sermons on Holy-dayes in exaltation of the Councell and the Pope and to make light skirmishes with the Lutheranes but now that controuerted doctrines were to bee decided and the abuses of learned men rather then of others to bee reformed their worth The Diuines begin to be esteemed beganne to appeare And order was taken that in the points of doctrine to be decided articles should be extracted out of the bookes of the Lutheranes contrary to the orthodox faith to bee studied and censured by the Diuines that euery one speaking his opinion of them the matter might bee prepared to frame the Decrees which being proposed in the Congregation and examined by the Fathers when euery mans voyce was knowen that might bee established which was to bee published in the Session And for the abuses euery one should call to mind what hee thought worthy of amendment together with the remedy fit for it The articles for matter of doctrine drawen out of the Lutheranes bookes were 1. That the necessary doctrine of Christian faith is wholy conteyned in the holy Scripture and that it is an humane inuention to adde vnto them vnwritten Traditions as left vnto the holy Church by Christ and his Apostles deriued vnto vs by meanes of the continuall succession of Bishops and that it is sacrilege to defend that they are of equall authority with the old and new Testament 2. That amongst the bookes of the old Testament none should bee reckoned but those that haue beene receiued by the Iewes and in the New the sixe Epistles that is that vnder the name of S. Paul to the Hebrews that of S. Iames the 2. of S. Peter the 2. and 3. of S. Iohn one of S. Iude and the Apocalyps 3. That to vnderstand the Scripture well or to alledge the proper words it is necessary to haue recourse to the texts of the originall tongue in which it is written and to reprooue the Latine translation as full of errors 4. That the diuine Scripture is most easie and perspicuous and that to vnderstand it neither glosse nor comment is necessary but onely to haue the spirit of a sheepe of Christs pasture 5. Whether Canons with Anathematismes adioyned should be framed against all these Articles Vpon the two first the Diuines discoursed in foure Congregations and in the first all agreed that the Christian faith is contayned partly in the Scripture and partly in Traditions and much time was spent in alledging for this places of Tertullian who often speakes of them and many were numbred out of Irenie Cyprian Basil Austin and others yea some said more that Tradition was the onely foundation of the Catholique doctrine For the Scripture it selfe is not beleeued but by tradition But there was some difference how this matter might fitly be handled Vicenzo Lunello a Franciscan Friar was of opinion that in regard the holy Scripture and traditions were to be established for ground of faith they ought first to treat of the Church which is a more principal foundation For the Scripture receiueth authority from it according to the famous saying of Saint Augustine I would not haue beleeued the Gospel if the authoritie of the Church had not compelled me and no vse can be made of traditions but by grounding them vpon the same authority For if a controuersie Discourses about the authoritie of traditions arise about a tradition it will bee necessary to decide it either by the testimony or by the determination of the Church But this foundation being laid that euery Christian is bound to beleeue the Church one may securely build thereon He added that they should take example from all those that haue substantially written against the Lutherans as Fryar Siluester and Ecchiâ—s who haue more alleadged the authoritie of the Church then any other argument neither is it possible to conuince the Lutherans otherwise That it is contrary to the end proposed that is to lay all the foundations of Christian doctrine to leaue out the principall and perhaps the onely ground but certainely that without the which the residue cannot subsist This opinion had no followers Some opposed against it that it was subiect to the same difficulties which it made to others For the Synagogues of the heretiques also would arrogate to bee the true Church vnto whom this authoritie was giuen Others holding it to be a thing most knowen and vndoubted that by the name of the Church the Cleargie ought to bee vnderstood and more properly the Councell and the Pope as head said they ought to maintaine that the authority of the Church is already decided and that to treat of it now were to shew there was difficultie or at the least that it was a thing newly cleered and not most ancient euer beleeued since Christianitie began But Anthonius Marinarus a Carmelite Fryar thought fit to refraine speaking of traditions and said that for decision of the first Article in this matter it was meete first to determine whether the question were facti or iuris that is if the Christian doctrine haue two parts one which was written by the will of God and the other which was forbidden to bee writ but onely taught by word of mouth or if in the whole body of doctrine it hath accidentally happened that all hauing beene taught some part hath not beene committed to writing Hee added that it was a cleere case that the Maiestie of God ordaining the law of the Old Testament appointed it should be necessary to haue it in writing and therefore
the conclusion of that point euery one might plainely see that the cause ought to haue beene giuen for that no man can certainely know that he hath obtained grace But to satisfie one part hee added certainety of faith and the Dominicans thinking this was not enough vrged him to adde Catholique But because the adherents of Catarinus were not contented in stead of those words Catholique faith it was said Faith which cannot be subiect to falshood This contented both sides For one party inferred then that certainty of faith which can be had herein may bee false and therefore is vncertaine the other inferred that this certainety could haue no doubt of falsehood while it remained but by changing from the state of of grace to the State of sinne it may become false as all contingent truthes by alteration of their subiects are made false But the Catholike faith is not onely certaine but vnchangeable because the subiect of it 〈…〉 things necessary or past which cannot be altered And truly concerning these particulars it is not fit to robbe the Cardinall of his due praise who knew how to satisfie men euen obstinate in contrary opinions And those that would be better informed therein may vnderstand that immediatly after the Session Friar Dominicus Soto principall of the Dominicans Dominicus Soto Principall 〈…〉 the Dominicans and Andreas Vega 〈◊〉 of the 〈◊〉 publish books as commentaries of the Decree contraâ—â— one to an 〈…〉 wrote three bookes and did intitle them of Nature and Grace for commentary of this Doctrine and in his expositions all his opinions are found when this worke was published Fryar Andrew Vega the most esteemed of the Franciscans fet foorth fifteene great bookes for Commentaries vpon the 〈…〉 eene points of that decree and did expound it all according to his owne opinion These two opinions do not only differ almost in all the Articles but in many of them are expresly contrary Both which workes were printed in the yeere 1548. and hee that shall reade them obseruing that they doe giue very often interchangeable and doubtfull sences to the words of the Councell wil maruaile how these two persons the chiefe for learning and estimation who had greater part therein then others did not know the onely sence and true scope of the Synode of which also some few others of those which were interested hauing written diuersly I could neuer finde whether that assembly did agree in one sence or whether there was vnitie of words onely But to returne to the Cardinall when the Decree was approued The Decree is sent to Rome and approued there by all in Trent he sent it to the Pope and the Pope gaue it to the Fryars and learned men of Rome to be consulted of and it was approoued by them because euery one might vnderstand it in his owne sence I haue rehearsed altogether what was done in matter of faith that I mighâ— not diuide things that are connexed But in the meane time some dayes Reformation is handled were spent about the reformation and in those congregations it was proposed to set downe the qualities requisite in the promotion of the greater Prelats and Ministers of the Church And very graue sayings were deliuered with great ostentation but there was no way found how those things whereof they spoke might be obserued For where the Kings haue the presentation they saw not with what bonds to tie them where election hath place the chapter doth consist of great and mighty persons for the residue all dignities are conferred by the Pope and more then two thirds of the benefices The point concerning the qualities of the Prelats is omitted are reserued to the Apostolike Sea vnto which it is not fit to prescribe a law Whereupon after many and long discourses it was concluded that it was better to leaue the businesse The discourses in point of residency were neither fewer nor shorter The point of residence is handled which ended not in the resolution which was necessary desired by many and made some confusion then and prepared matter for other times For the vnderstanding whereof it is necessary to resume this matter from the beginning The Ecclesiasticall Degrees were not originally instituted as dignities preheminencies rewards or honours as now they are and haue beene many A discourse of the author concerning residency hundred yeeres but as ministeries and charges otherwise called by Saint Paul works and those that exercise them are called by CHRIST our LORD in the Gospel Worke-men and therefore no man could then enter into cogitation to absent himselfe from the execution thereof in his owne person and if any one which seldome happened retired from the worke it was not thought reasonable he should haue either title or profit And though the ministeries were of two sorts some anciently called as now they are with care of soules others of temporal things for the sustenance and seruice of the poore and sicke as were the Deaconries and other inferiour workes all held themselues equally bound to that seruice in person neither did any thinke of a substitute but for a short time and for great impediments much lesse to take another charge which might hinder that The Church being increased where there were many Christians and free from persecutions another sort of Ministers was instituted to serue in the Ecclesiasticall assemblies aswell in reading the diuine Scriptures as in other functions to stirre vp deuotion There were instituted also Colledges of Ministers which might in common apply themselues to some charge and others as Seminaries from whence to take Ministers instructed already These of the Colledges not hauing any personall charge seeing the Congregation did administer as well with one more as with one lesse sometimes by reason of studie or greater instruction or for some other cause were absent from the Church one for a short time another for along without hauing title charge or profit So Saint Ierom a Priest of Antioch but without any particular Cure and Ruffinus in the same manner of Aquileia and Saint Paulinus ordained Priest of Barcellona did reside but little But when the number of them increased they did degenerate and were called vagabond Clerkes because that manner of liuing made them odious who are often spoken of in the Lawes and nouell constitutions of Iustinian But neuer any thought to holde the title of an office or inioy the profit without doing seruice but onely after the yeere seuen hundred in the West Church when the Ecclesiastical ministeries were changed and made dignities and honours and rewards for seruices done And as before a person was chosen fit for the necessitie of the Church so afterward a degree dignitie or emolument was fitted to the qualitie of the person from whence arose the exercising of the ministery by a substitute This abuse hath drawen in another by consequence that is to thinke ones selfe disobliged not onely to minister but to bee present and assist him that
aiming at this marke said for the present that the matter was hard and had need of greater examination that where the controuersie is betweene the Catholikes they ought not to condemne one part for feare of making a schisme and sowing contentions that they may ioyntly indeauour to confute the Lutherans Therefore that it were better to deferre the declaration by what right it is due vntil another Session Some thought it sufficient to renew the old Canons and Decretals in this matter and sayd they were seuere enough because they inflicted depriuation for a punishment and reasonable enough because they admitted lawfull excuses There remained to find a way that dispensations might not be granted and that was sufficient Others thought it necessary to adde new punishments and remoue the impediments which was of the greatest importance because those being taken away residencie would follow and that it was no matter from whence the obligation came so it were executed and that this being done the matter would be better discussed It pleased the maior part that the one and the other should be done whereunto the Legates g 〈…〉 vpon condition that the dispensations should not bee spoken against but to cause them not to be desired that the impediments should bee taken away which come by exemptions wherein there was as much spoken and with no lesse con 〈…〉 between those which held euery exemption for all abuse and those who thought them necessary in the Church and reproued onely the excesses S. Ierom witnesseth that in the first beginnings of Christianity the Churches A discourse of the Authour concerning exemptions were gouerned by a kinde of Aristocracy by the common counsell of the Presbytery but to withstand the diuisions which were brought in the monarchicall gouernement was instituted giuing all the superintendency to the Bishop whom all the orders of the Church did obey neither 〈◊〉 any one thinke to withdraw himselfe from vnder the authority The neighbour Bishops whose Churches because they were vnder one Prouince had commerce did gouerne themselues also in common by Synods and to make the gouernement more easie attributing much to the Bishop of the principall City they made him as it were Head of that body and by a more ample communion which all the Prouinces of one perfecture or great gouernement held together the Bishop of the City where the Ruler did reside gained a certaine superiority by custome These prefectures were the Imperiall City of Rome with the Cities adioyning the prefecture of Alexandria which gouerned Egypt Libya and Pentapolis of Antioch for Syria and other Prouinces of the East and in the other lesser prefectures called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same was obserued This gouernement brought in and approoued by custome onely which found it commodious was established by the first Councell of Nice vnder Constantine and ordained by a Canon that it should continue and euery one was so farre from putting himselfe out of this order that the Bishop of Ierusalem hauing many honourable preheminences perhaps because it was the place where our Sauiour Christ conuersed in the flesh and was the fountaine of Religion the Councell of Nice did ordaine that those honours should still remaine but so that nothing was detracted from the Metropolitan then Bishop of Cesarea This gouernement which hath bin euer held in all the Churches of the East was altered in the Latine because many great Monasteries being built gouerned by Abbates of great fame and worth who by their conspicuous virtues made the Bishops afraid there arose some emulation betweene these and those and the Abbates to free themselues from these inconueniences whether reall or fained and to couer their ambition to withdraw themselues from the subiection which they owed did obtaine of Popes to bee receiued vnder the protection of Saint Peter and immediately vnder the subiection of the Pope This being profitable for the Court of Rome because he that obtaineth priuiledges is bound to maintaine the authority of him that granteth them suddenly all the Monasteries were exempted The Chapters also of Cathedrall Churches consisting for the most part of Regulars by the same pretences did obtaine exemption Finally the Cluniacensian and Cistersian Congregations were all wholly exempted With great inlargement of the Popes authority which came to haue subiects in all places defended and protected by the Papacie and interchangeably defenders and protectors The inuention was not commended by Saint Bernard who liued in that time and was of the Cistersian Congregation yea hee admonished Pope Eugenius to consider thereof that all were abuses that it ought not to be well taken if an Abbat did refuse to obey the Bishop and the Bishop the Metropolitane that the militant Church should take example by the triumphant where no Angel euer said I will not be vnder the Archangel But Bernard would haue said more if hee had liued in the times following when the Mendicant Orders obtained not onely a generall exemption from the Episcopall authority but power also to build Churches in any place whatsoeuer and to administer the Sacraments in them But in these last ages the abuse went on so farre that euery petty Priest did obtaine with a smal charge an exemption from the superiority of his Bishop not onely in causes of correction but also to be ordained by whom he listeth and in summe not to acknowledge the Bishop at all This beeing the state of the cause and the Bishops requiring remedie some that were more vehement returned to the things spoken in the Congregations that were before the other Session against the exemption of Friars But the wiser sort thinking it impossible to obtaine any thing so long as the number and greatnesse of the Regular Orders continued and fauour of the Court they were contented to remooue onely the exemptions of the Chapters and particular persons and demande a reuocation of them all But the Legates treating with them in particular and putting then in mind that all the reformation could not bee made by that Session that it was fit to begin and leaue something for future times made them rest contented that the exemption of particular Priests Friars not inhabiting in the Cloysters A smal reformation in matter of exemption is made and of Chapters only in criminall causes should be remooued from whence the greater disorders doe arise as also faculties to giue Clericall Orders to him that resideth not in his owne diocesse promising to prouide against the other abuses in another Session While these things were handled in Trent the Pope hauing receiued aduice Card Farnese the Popes Legate with the Emperour is recalled from the Cardinall Farnese considering with how small reputation an Apostolique Legate did remaine in Ratisbon when his souldiers were in the field he recalled him and with him a great number of Italian Gentlemen which were of the Popes troupes did depart In the middest of October the two armies were so neere at Santhem that there was
first pleased them all The Legates accompanied with the Prelates went to the Church with the vsuall ceremonies on Thursday the thirteenth of Ianuary and held the Session where Andreas Cornarus Archbishop of Spalato sang Masse Thomas Stella Bishop of Salpi did preach and the Decrees of faith and reformation were read The first conteined sixteene heads with their prohemes and thirty three anathematismes After it had forbid to beleeue preach or teach otherwise then was constituted and expressed in that Decree it declared in substance 1. That neither Gentiles by naturall meanes nor Iewes by the letter of Moyses hath been able to free themselues from sinne 2. Whereupon GOD sent his Sonne to redeeme the one and the other 3. Who though he died for all yet those onely enioy the benefit vnto whom his merit is communicated 4. That the iustification of the wicked is nothing but a translation from the state of the sonne of Adam into the state of the adopted sonne of God by IESV CHRIST which after the publication of the Gospel is not done without Baptisme or the vow thereof 5. That the beginning of iustification in men of age proceedeth from preuenting grace which inuiteth to dispose themselues consenting and cooperating with it freely which they doe willingly and might refuse 6. The manner of the preparation is first to beleeue willingly the diuine reuelations and promises and knowing ones selfe to bee a sinner to turne from the feare of Gods Iustice to his mercie to hope for pardon from him and therefore to begin to loue him and hate sinne and finally purposing to bee baptized to begin a new life and keepe the commandements of God 7. That iustification followeth this preparation which is not onely a remission of sinnes but sanctification also and hath 5. causes the finall the glory of God and eternall life the efficient God the meritory CHRIST the instrumentall the Sacraments and the formall iustice giuen by God receiued according to the good pleasure of the holy Ghost and according to the disposition of the receiuer receiuing together with remission of sinnes faith hope and charitie 8. That when Saint Paul saith that man is iustified by faith and gratis it ought to be vnderstood because faith is the beginning and the things that precede iustification are not meritorious of grace 9. That sinnes are not pardoned to him that vaunteth and reposeth himselfe onely in the confidence and certainty of the remission Neither ought it to be said that onely faith doth iustifie but euery one as hee should not doubt of the mercie of God the merits of CHRIST and efficacie of the Sacraments so in regard of his owne indisposition he may doubt because he cannot know by certainty of infallible faith that he hath obtained grace 10. That the iust are more iustified by obseruing the Commandements of God and the Church 11. That it cannot be said that the Commandements of God are impossible to the iust who though he fall into veniall sinnes yet ceaseth not to be so that no man ought to relie on faith onely nor say that the iust sinneth in euery good action or committeth sinne if he do any thing for reward 12. That no man should presume hee is predestinated beleeuing that the iustified can sinne no more or sinning can promise himselfe repentance 13. That no man can promise to himselfe absolute certaintie to perseuere vntill the end but should put his hope in the assistance of God who will continue if man faile not 14. That those that are fallen into sinne may againe receiue grace beeing stirred vp from aboue to recouer it by repentance which differeth from baptisme because it containeth not only contrition but sacramental confession Priestly absolution at the least in vow and satisfaction besides for the temporall punishment which is not alwayes remitted altogether as in baptisme 15. That the grace of God is lost not onely by infidelity but by any mortall sinne though faith bee not lost by it 16. It proposeth to the iust the exercise of good workes by which eternall life is gained as grace promised by the mercie of God and a reward due to good workes by the diuine promise And it concludeth that this doctrine doth not establish any iustice of our owne refusing the iustice of God but the same is said to bee ours because it is in vs and of GOD being infused by him for the merit of CHRIST In fine to make euery one vnderstand not only the doctrine to be followed but that also which is to be auoided it addeth Canons against him that saith 1. That a man may bee iustified without grace by the strength of humane nature and doctrine of the Law 2. That grace is giuen to liue well with greater facilitie and to merit eternall life as if free The Canons will can doe it but with difficultie 3. That a man may beleeue loue hope or repent as he ought without the preuention or assistance of the holy Spirit 4. That free will excited by GOD doeth not cooperate to dispose vs to grace nor can dissent though it would 5. That after the sinne of Adam free will is lost 6. That it is not in the power of man to doe ill but as well bad as good workes are done not onely by Gods permission but by his owne proper working 7 That all workes done before iustification are sinnes and that a man sinneth the more by how much the more hee laboureth to dispose himselfe vnto grace 8. That the feare of hell which maketh vs abstaine from sin and to flie to the mercy of GOD is sin 9. That the wicked is iustified by faith onely without preparation proceeding from the motion of his will 10. That man is iustified without the iustice by which CHRIST did merit for vs or is formally iust by that 11. That he is iustified onely by the imputation of the iustice of CHRIST or onely by remission of sinnes without inherent grace and charitie or that the grace of iustification is onely the fauour of GOD. 12. That iustifying faith is nothing but confidence in the mercy of GOD who remitteth sinnes for CHRIST 13. That for remission of sinnes it is necessary to beleeue they are remitted not doubting of ones own indisposition 14. That man is absolued and iustified because he doeth firmely beleeue it 15. That he is bound by faith to beleeue that hee is in the number of the predestinated 16. That one may be certaine he hath the gift of perseuerance without speciall reuelation 17. That onely that the predestinated obtaine grace 18. That the Commandements of God are impossible to the iust 19. That there is no other Euangelicall precept but of faith 20. That the iust and perfect man is not bound to obserue the Commandements of God and the Church or that the Gospel is a promise without condition of obseruing the Commandements 21. That CHRIST is giuen for a redeemer not for a law-maker 22. That the iustified may
who maintained residencie to be by the Law of God sayd that Pluralitie was forbid by the same Law and therefore that the Pope could not dispenâ—e others said it was forbid by the Canons onely The Legates did hardly appease the contradiction and held it dangerous as well for setting on foote the point of residencie as because it touched the Popes authoritie though hee was not named and the rather because that subtill discussion of the force of them did put them all in hazard There being much confusion Diego di Alano Bishop of Astorga said that in regard they could not agree about Dispensations they should prohibite Commendaes and Vnions which are pretences to palliate the abuse and hee spake much against the one and the other Hee sayde that Vnions and Commendaes for terme of life were full of absurdities because by them it was confessed that regard was not had of the good of the Church but of the person that they were most scandalous to the world inuented a little before to satiate auarice and ambition and that it was a great indignitie to maintaine an abuse so pernicious and notorious But the Italian Bishops who were for the most part interested in one of these did not willingly heare such absolute propositions thinking fit some prouision should be made against them but not such as should take them quite away In the beginning of February the Topes answere and Bull came from The Pope sendeth a Ball to the Legats which displeaseth them Rome which the Legates thought was too ample But yet to make vse of it they proposed the matter againe causing the same determination to bee repeated by their adherents that in regard of the difficulties and varietie of opinions it were good to free themselues and referre all to the Pope The Imperialists euen those who formerly seemed not auerse did now strongly reply and said it was not honourable for the Councell To which opinion the maior part inclined returning to that which was said before and raysing a greater confusion in so much that the Legates saw that they could not make vse of the Bull and wrote backe that they were out of hope to remit the whole reformation to his Holinesse nor more then that which is proper vnto him that is the moderation of the Dispensations and Priuiledges and Reformation of the Cardinals which if hee were resolued to make it were good to vse preuention and to publish a Bull in Rome vnder the name of the Reformation of the Court. For no man could say that the Pope was not to reforme his owne Court and that which belongeth to himselfe Neither was it necessary to publish this Bull in the Councell which if it did handle all other matters would bee fully satisfied And they aduertized his Holinesse that the Synode would neuer bee quiet vntill prouision were made not onely against the future but also against the present grants which are scandalous When the Congregation was ended the Spanish Prelates with their followers to the number of twentie the Cardinall Pacceco beeing the chiefe The Spaniards doe desire that the maner of proceeding in Councell should bee changed did vniformely conclude that as the Congregations were caried no firme resolution could bee made For all the good that was spoken was either dissembled by him who gouerned the actions or obscured by contentions Therefore that it was necessary to change the manner and to giue their demands in writing that so they may come to a conclusion And they made a Censure vpon the points proposed and put it in writing presenting it to the Legates in the Congregation held the third of February The Censure conteined eleuen Articles 1. That betweene the quality of Bishops and Parish-Priests all those conditions should bee put which are The Spanish Censure set downe in the last Lateran Councell it seeming that too large a gate is opened to Dispensations which are necessarily to bee now quite remooued by making a more strict Reformation in regard of the heresies which they cause and the scandals which they giue to the world 2. That it bee plainely specified that Cardinals are bound to reside in their Bishoprikes sixe moneths in the yeere at the least as formerly hath been commanded to other Bishops 3. That the residencie of Prelates bee first declared to bee iure diuino 4. That the Pluralitie of Cathedrall Churches bee declared to bee a great abuse and euery one admonished specifying the Cardinals also to bee content with one onely and to quit the rest within some short time and before the Councel ende 5. That the Pluralitie of the lesser Churches bee taken away prohibiting it not onely for the future but for the time past also reuoking all Dispensations granted not excepting Cardinals or others but for iust and reasonable causes to be produced and proued before the Ordinarie 6. That Vnions for life euen those that haue been made long since bee all reuoked because they induce Pluralitie 7. That euery one who hath a Benefice with cure or other Benefices which require Refidencie bee depriued if hee reside not without any Dispensation to bee granted but in cases permitted by the Law 8. That whosoeuer hath a Benefice with Cure may bee examined by the Bishop and being found to bee illiterate vicious or otherwise vnfit may bee depriued and the Benefice giuen to one that is worthy by a rigorous examination not at the will of the Ordinaries 9. That hereafter Benefices with Cure bee not giuen before examination and inquisition 10. That none bee promoted to a Cathedrall Church without processe to be made in Partibus at the least concerning his birth life and manners 11. That no Bishop may ordaine in the Diocesse of another without leaue of the Ordinarie and in that case may ordaine persons of that Diocesse onely The Legates were troubled not onely for that many Articles were set The Legates are troubled with the 〈…〉 ter of the 〈…〉 the manner on foote all ayming to restraine the authoritie of the Pope and make that of the Bishops greater but for the importance of the beginning to giue their petitions in writing and because many were ioyned in the same demand not shewing what their meaning was but onely alleadging the weight of the things proposed They tooke time to thinke of it saying they would not bee idle in the meane while but establish other points of Reformation And giue the Pope a â—â—ct account of all They gaue the Pope a strict account of all things past adding that the Prelates did euery day take more libertie not refraining to speake of the Cardinals without respect and to say openly that it was necessary to moderate them and with small reuerence of his Holinesse that hee gaue nothing but words and vsed the Councell to keepe the world in hope and not to make a true Reformation that hereafter it would bee hard to keepe them in order because they had many priuate assemblies
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
The letters The Abbat readeth a protestation being recited the Abbat read a Protestation containing a narration of a Protestation made by Termes in Rome saying That the King after hee had taken vpon him the defence of Parma seeing that those laudable things which hee had done were reprehended vsed great care that Paul Termes his Ambassador should giue an account of all to the Pope Colledge of Cardinals to take from them all sinister opinion shewing that the taking of the Duke into his protection was the effect of a pious humane and kingly minde wherein there was no cunning or priuate gaine but respect onely of the Church as appeared by the propositions of accord which aymed at nothing but that the Church might not be robbed and Italy preserued in peace and libertie And if the Pope thought this a cause to put all Europe into warre he was sorry but it could not be imputed to him hauing not onely accepted but offered also all honest and fit conditions Neither could the dissolution of the Councell assembled bee prescribed to him praying the Pope to consider what mischiefes would accompany the war and to preuent them with peace Which if his Holinesse will not regard but desire rather to set Europe on fire and hinder the Councell giuing suspicion that it was called not for the good of the Church but for priuate interests excluding from it a most Christian King hee could not choose but to protest to him and the Colledge that he could not send his Bishops to Trent where the accesse is not free and secure and that he could not esteeme that a generall Councell but priuate from which he was excluded neither could the people or Prelates of France be obliged to the decrees of it Afterwards he protested that he would come to the remedies vsed by his ancestors in like occurrences not to take away his due obseruance from the Apostolique Sea but to reserue it for better times when armes shall bee laid downe which are dishonestly taken vp against him desiring of his Holinesse that this Protestation might bee registred and giuing him a copie of it to peruse These things hauing beene already protested in Rome he desired should be likewise protested in Trent with the same instance that they might be registred in the actes of that assembly and that there being a publike instrument made of it he might vse it in time and place When the Protestation was read the Speaker hauing talked with the President answered in substance That the Kings modesty in his letters was gratefull to the Synode that it doth not accept the person of the Abbat but as it is lawfull that warneth him to bee in the same place the eleuenth of October to receiue the answere which shall bee made to the Kings letters and forbiddeth the Nuncij to make an instrument of the present action but ioyntly with the Secretary of the Councell And nothing else beeing to bee done the Session was ended Then the Abbat demaunded an instrument of the action but could not obtaine it When Termes had protested in Rome though many did not know of the The censure of this Protestation act yet it was beleeued that the Pope would deferre the Councell because it must needes bring forth new diuisions if such a principall Nation did resist But he deceiued the world not for any desire hee had to celebrate it but for that he would not seeme to be cause of the dissolution being resolued that if it were separated without him hee would answere with an open mouth to whosoeuer should desire it again that he had done his part and would do no more But the Protestation made in Trent a place so conspicuous was presently published euery where and gaue matter of discourse The Imperialists esteemed it a vainity saying That the act of the maior part of the vniuersality is euer esteemed lawfull when the lesser being called either cannot or wil not be present that all are called to the Councell and the Frenchmen also might haue come without passing by the Popes territories but in case they could not yet their absence doth not derogate from the Councell because they are not neglected but inuited It was said to the contrary that to call in words and to exclude in deeds was not to inuite and for the Popes territories one might goe from France to Trent without passing by them but not without passing by those of the Emperour and the maior part hath full authoritie when the lesser cannot appeare and is silent because it is presupposed to consent and when it will not appeare because it is accounted contumacious but when it doth protest it bath its place and especially if the impediment proceed from him that calleth the action in absence cannot be of force And the Counsellors of the Parliament of Paris said some thing more The Decrees of Councels do not binde the Churches absent That it is true that the authoritie of the whole vniuersalitie is transferred into the maior part when the cause is common to all and nothing belongeth to particular men but when the whole belongeth to all and euery one hath his part the assent of euery one is necessary Et prohibentis conditio potior and the absent not giuing their voyces are not bound Of this sort are Ecclesiasticall assemblies and bee the Councell as populous as it will the absent Churches are not bound if they thinke fit not to receiue it This hath alwayes beene vsed in ancient times that the Councels beeing ended the Decrees should be sent to be confirmed to the Churches that were absent in which otherwise they had no force which euery one that readeth Hilarius Athanasius Theodoretus and Victorinus who handle this particular may see plainely And iâ— happened sometimes that some part of the Canons were receiued by some Church and some left out as euery one thought fit for their necessities manners and vses And S. Gregorie himselfe doth witnesse that the Church of Rome did not receiue the Canons of the second Councell of Constantinople nor of the first of Ephesus Wisemen not considering the subtilties said that the King had giuen that Councell an vncurable wound For it hauing no other ground then Christian charity and the assistance of the holy Ghost it would neuer bee beleeued that these were present in an assembly against which a most Christian King persecutor of all Sects with the adherence of a kingdome not blemished in Religion did protest in that forme And they brought an experience for proofe For they said that the Presidents retyring to consult with the Emperours Ambassadours did shew who guided the Councell And which was of more importance when these fiue had consulted and imparted nothing to any body else the Speaker sayd The holy Synod doth receiue the letters And what was that holy Synode And likewise the Abbats exposition The Presidents take vpon them the authority of the Councell beeing read the answere resolued
Baptisme and of the Communion of the flesh of CHRIST What other spirituall things are there beside these And if there were how can hee who is partaker of these which are the chiefest be sayde absolutely in generall termes to be vncapeable of spirituall things But they sayd that the Minor was false also that causes appropriated to the Episcopall iudicature are spirituall For all either delicts or contracts which considering the qualities giuen by the holy Scripture to spirituall things are as farre from being such as earth is from heauen But the opposition of the better part could not ouercome the greater and so vpon the spirituall power giuen by CHRIST to the Church to binde and loose and vpon the institution of Saint Paul to compose contentions betweene Christians without going to the tribunall of Infidels in much time and by many degrees a temporall tribunal hath beene built more remarkeable then euer was any in the world and in the midst of euery Ciuill gouernement another instituted not depending on the Publike which is such a kinde of Common-wealth as not one of as many as haue written of gouernments would haue imagined could subsist I will omit to speake how the paines of so many besides the obtaining of the wished end To make themselues independent of the publike haue before they were aware raysed an Empire there being a more difficult opinion sprung vp taking root with admirable progresse which giueth to the Pope of Rome as much at once as hath in 1300. yeeres beene gained by so many Bishops by such extraordinarie meanes not making the power to binde and loose the foundation of iurisdiction but the power of feeding and so affirming that all iurisdiction was giuen the Pope by CHRIST in the person of Peter when he sayd to him Feede my sheepe For so it will be said in the third reduction of the Councell when great tumults were raised by this opinion which shall then be recounted But by that which hath been now declared euery one may of himselfe conceiue what remedies were necessarie to giue a tolerable forme to a matter broken out into so great corruptions and compare them with these that were proposed In Trent there were two defects considered that is that the charitie of the superiours was turned into domination and the obedience of the inferiours into complaints subterfuges and lamentations and they first thought of prouiding in some sort against them both But in prosecuting the first which is the fountaine from whence the second is deriued they vsed onely an exhortatorie remedie to the Prelates to take away domination and restore charitie And for the inferiours many subterfuges beeing mentioned to delude iustice three heads onely were taken Appeales absolutorie graces and complaints against the Iudges Iohannes Groperus who assisted in that Councell as a Diuine and a Lawyer spake honourably of Appeales and sayd that while the heat of faith remained in the brests of Christians Appeales were not heard of But charitie in the Iudges waxing colde and place being giuen to passion they entred into the Church for A discourse of Iohannes Groperus concernâ—ng Appeales the same reasons which brought them into the secular Courts that is for the ease of the oppressed And as the first iudicatures belonged not to the Bishop onely but to him with the councell of his Priests so the Appeale was not deuolued vnto one man but vnto another Congregation But the Bishops taking away the Synods did institute Courts and officers like the seculars Neither did the mischiefe stoppe there but passed to greater abuses then in the Secular court For there the first Appeale is onely to bee immediate superiour neither is it lawfull to leape to the highest nor permitted in the articles of the cause to appeale from the Decrees of the Iudge which they call interlocutories but it is necessarie to expect the end But in the Ecclesiasticall Courts one may appeale from euery acte which maketh the causes infinite and immediately to the highest Iudge which carryeth them out of the Countreys with great charges and other intolerable mischiefes This hee said hee did declare to conclude that if they would reforme this matter which is wholly corrupted and doeth not onely hinder residencie as in the Congregations of so many worthy Doctours and Fathers was considered but corrupteth the whole discipline and is a grieuance charge and scandall to the people it was fit to reduce it to its beginning or as neere to it as might bee setting a perfect Idea before their eyes and ayming at that to come as nigh to it as the corruption of the matter doth comport That the well instituted monasticall religions haue forbidden all appeale that this is the true remedie Hee that hath not beene able to goe so high hath moderated them granting them within their order and forbidding them without which succeeding well as appeareth to keepe those gouernments in order it would worke the same effect in the publike gouernments of the Church if the Appeales were confined within the same Prouince And to effect this and to bridle the malice of the litigants it is sufficient to reduce them to the forme of the Common lawes forbidding the Leap that is to go to the highest without passing by the intermediate superiours and by forbidding Appeales from the Articles or the interlocutory Decrees with which prouisions the causes will not goe farre will not be drawne in length will not cause excessiue charges and other innumerable grieuances and that the sentences may passe with sinceritie to restore the Synodals which are not subiect to so great corruptions remouing those officers by whom the world is so much scandalized because it is not possible that Germany should endure them This opinion was not willingly heard except by the Spaniards Dutch-men But the Cardinall the Nuncio of Siponto were displeased that hee went so farre For this was to take away not onely the profit of the Court but the honour also no cause would goe to Rome and by degrees euery one would forget the superioritie of the Pope it beeing an ordinary thing with men not to esteeme that Superiour whose authoritie is not feared or cannot be vsed Therefore they caused Iohn Baptista Castellus of Bolonia to speake in the next Congregation in the same matter in such sort as that without contradicting Groperus the appearance which the reasons alleadged by him did make should bee darkened Hee beganne with the prayses of the ancient â—n opposition whereof Iohannes Baptista Castellus maketh another discouâ—se by direction of the Presidents Church yet dexterously touching that in those same times there were imperfections in some part greater then in the present He thanked GOD that the Church was not oppressed as when the Arians did scarce suffer it to appeare and said that antiquitie ought not so to be commended as that something in the latter age may not bee reputed better Those who praise the Synodall iudicature haue not seene their defects
punishment if the sinnes bee not particularly made knowen vnto them and not in generall onely Therefore the penitent ought in Confession to declare all his mortall sinnes euen the most secret but the veniall though they may be confessed yet they may bee concealed also without offence And hence it commeth that in Confession it is necessary to explicate the circumstances which alter the nature of the sinne because otherwise one cannot iudge of the weight of the excesses and impose a condigne punishment So that it is wickedesse to say that this kinde of Confession is impossible or that it is the murdering of the conscience because nothing is required but that the sinner hauing diligently examined himselfe should confesse what hee remembreth and the sinnes forgotten are supposed to bee included in the same Confession And though CHRIST hath not forbid publique Confession yet he hath not commanded it neither would it bee good to commaund that sinnes especially secret should bee confessed in publique Wherefore the Fathers hauing euer praysed the Sacramental secret Confession the calumny of those is vaine who call it an humane inuention excogitated by the Laterane Councell which did not ordaine Confession but onely that it should be made at the least once euery yeere Concerning the Minister the Synod doth declare those doctrines to bee false which extend to all the faithfull the ministery of the keyes and the authority giuen by CHRIST to binde and loose remit and retaine publique sinnes by correction and secret by voluntary Confession and teacheth that the Priests though sinners haue authority to remit sinnes which is not a naked ministery to declare that sinnes are remitted but a iudiciall act Therefore let no man ground himselfe vpon faith thinking that without contrition and a Priest who is willing to absolue him hee can haue remission But because there is a nullity in the sentence pronounced against him who is not subiect there is also a nullity in the absolution of the Priest who hath not authority delegate or ordinary ouer the penitent and the greater Priests doe with reason reserue to themselues some faults more grieuous and so doth the Pope very iustly and there is no doubt but that euery Bishop may doe it in his Diocesse And this reseruation is not onely for externall policie but is also of force before GOD. Therefore it was alwayes obserued in the Church that in the houre of death any Priest may absolue any penitent from any sinne Of satisfaction the Synod doth declare that the sinne beeing remitted the punishment is not pardoned it beeing not conuenient that hee should bee so easily receiued into Grace who hath sinned before Baptisme and after and bee left without a bridle which may draw him from other sinnes yea it is conuenient hee should bee like to CHRIST who suffering punishments did satisfie for vs from whom our satisfactions also receiue force as offered by him to the Father and receiued by his intercession Therefore the Priests ought to impose conuenient satisfactions not onely to keepe the penitent from new sinnes but also to chastise him for the old declaring likewise that Satisfaction is made not onely by punishments willingly receiued or imposed by the Priest but by induring also with patience the scourges sent from God In conformitie of this doctrine fifteene Anathematismes were made 1. 15. Anathetismes Against him that shall say that Penance is not truely and properly a Sacrament instituted by CHRIST to reconcile sinners after Baptisme 2. That Baptisme is Penance or that is not the second table or bord after shipwracke 3. That the words of CHRIST Quorum remiseritis peccata are not vnderstood of the Sacrament of Penance but of the authority to preach the Gospel 4. That Contrition Confession and Satisfaction are not required for as it were the matter and as parts of Penance or shall say that the terrors of conscience and faith are parts 5. That Contrition is not profitable but causeth hypocrisie and is a forced and not a free sorrow 6. That Sacramentall Confession is not instituted and necessary by the law of GOD or that the manner of confessing to the Priests in secret is an humane inuention 7. That it is not necessary to confesse all mortall sinnes euen those that are hidden and the circumstances which doe change the nature of them 8. That this is impossible or that all are not bound to confesse once a yeere according to the precept of the Laterane Councell 9. That the Sacramentall absolution is not a iudiciall act but a ministery to declare the remission of sinnes to the beleeuer or that an absolution giuen in iest doth helpe or that the confession of the penitent is not requisite 10. That Priests in mortall sinne haue not power to binde and loose or that all the faithfull haue it 11. That Bishops haue not authority to reserue cases but for externall policy 12. That all punishment is remitted together with the fault and that no other satisfaction is required but faith that CHRIST hath satisfied 13. That Satisfaction is not made by suffering afflictions sent by GOD by punishments imposed by the Priest and willingly taken and that the best Penance is onely a new life 14. That Satisfactions are not diuine worship but humane traditions 15. That the keyes of the Church are onely to loose and not to binde The Diuines of Louaine opposed the reseruation of cases saying it was not Some of which are opposed by the Dutines of Louaine and Collen so cleere because it cannot bee found that any Father did euer speake of it and that Durand who was a Penitentiarie and Gerson and Caietan doe all affirme that not sinnes but censures are reserued to the Pope and therefore that it was too rigid to esteeme him an heretique who thought otherwise The Diuines of Collen ioyned with them and said plainely that it could not bee found that any Ancient did speake of any reseruations but of publique sinnes and that it was not fit to condemne the Chancellour of Paris so pious and Catholique an Authour who wrote against them That the heretiques were wont to say that these reseruations were inuented for gaine as also Card. Campeggio said in his reformation and that it gaue him occasion to write against it vnto which the Diuines would not haue answered nor been able to answere And therefore as well the doctrine as the Canon ought to bee moderated that it may not giue scandall nor offend any Catholike The same men of Collen said that the meaning of the words Quorum ligaueritis condemned in the tenth Canon is expresly and formally so vnderstood by Theophilact and that to condemne it were to make the enemies reioyce And that which was said in the last that the power to bind is vnderstood to impose Penance they obserued that the ancient Fathers did not so vnderstand it but that to binde was to make one abstaine from receiuing the Sacraments vntill a compleate satisfaction They demanded
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
fauouring the Colonnesi and therefore spake very often disgracefully of them in the presence of all sorts of persons but most willingly when any Spanish Cardinall was present and at last commanded it should be written vnto them None of these proofes taking effect hee proceeded further and the three and twentieth day of Iuly made the Fiscal and Siluester Aldobrandinus the Consistoriall Aduocate appeare in the Consistory who declared that his Holinesse hauing excommunicated and depriued Marcus Antonius Colonna and prohibited vnder the same censures all sorts of persons to assist or fauour him and it being notorious that the Emperour and King Philip his The Pope maketh shew that he will proceed against the Emperor and his sonne sonne had furnished him with horse foote and money they were fallen into the punishments of the same sentence and had lost their Territories which they held in Fee Therefore they desired that his Holinesse would proceed to a declaratory sentence and giue order for execution The Pope answered that he would aduise of it by the counsell of the Cardinals and giuing them leaue to depart he proposed in Consistory what was fit to bee done in a case of so great importance The French Cardinals spake with much honour of the Emperour and King Philip but so that the Pope was more prouoked The Imperialists vsed words of an ambiguous sence fit to gaine time The Theatini the Popes owne Cardinals spake magnificently of the Papall authoritie and of the worth and wisedome of his Holinesse who onely knew how to finde a remedy for that maladie praising all that he had done and referring themselues vnto him for all the rest The Consistory being dismissed without a resolution the Pope knew that either hee must yeeld or come to a warre from which beeing not auerse in regard of his naturall disposition full of courage and hopes aduice came fitly to him from his Nephew of what was concluded in France So that the discourses of reformation and Councels were turned into parleys of money Souldiers and intelligences of which things as not pertaining to my purpose I will onely say as much as may shew what the Popes minde was and how much he was addicted to a true or at least to a colourable reformation of the Prouideth for warre Church The Pope armed the Citizens and inhabitants of Rome for the most part artisans and strangers to the number of 5000 distributing them vnder the Heads of the Rioni for so they were called hee caused many of his Cities to bee fortified and put garisons in them and the French King sent Wards or precincts him at his instance 3000. Gascons by sea that hee might subsist while the royall Army was prepared In these negotiations and preparations for warre the Pope imprisoned And imprisoneth many Cardinals Barons vpon suspicion and King Philip his Ambassadour many Cardinals Barons and others vpon suspicion as also Carsillasso di Vega Ambassadour of Philip King of England and Ioannes Antonius Tassis the Emperours Post-master And to the Duke of Alua who sent to protest against him for maintaining in Rome the fugitiues of the kingdome of Naples for laying hands on and keeping in prison publique persons without reason for hauing opened the Kings letters all which things hee had done adding that the King for preseruation of his honour and of the right of his people could not choose in case his Holinesse did perseuere in such offensiue actions but seeke reuenge for the iniurie he sent backe an answere that The Duke of Alua protesteth of the wrong done to his Master by the Pope and receueth a proud answere hee was a free Prince and superiour to all others not bound to giue any account but to demaund it of any whosoeuer that hee might entertaine any persons and open any letters which hee thought to bee written against the Church that if Carcillasso had done the office of an Ambassadour nothing should haue been done against him but hauing made treaties mooued seditions 1557 PAVL 4. CHARLES 5. MARY HENRY 2. plotted against the Prince to whom he was sent he had offended as a priuate man and as such should bee punished that no danger should make him bee wanting to the dignity of the Church and defence of that Sea referring all to GOD by whom hee was made shepheard of the flocke of CHRIST And the Pope still continuing to make prouision the Duke of Alua being resolued that it was better to assault then to bee assaulted sent another protestation against him that the King hauing endured so many iniuries knowing that the intention of his Holinesse was to dispossesse him of the kingdome of Naples and beeing assured that to this end hee had made a league with his enemies could not continue in those termes and therefore in regard his Holinesse did desire warre hee did denounce it against him and would begin it quickly protesting that the calamities thereof could not be imputed to him and laying the blame vpon the Pope But if he desired peace he did offer it likewise vnto him with all readinesse The Pope making a shew to desire peace but answering onely in generall termes to gaine time the Duke began to make warre the fourth of September and in the yeere 1556. possessed himselfe of almost all Campania holding it in the For which cause he moueth warre against him name of the next Pope and came so neere to Rome that he put all the Citie in feare and made them strengthen and fortifie it And the Pope to teach the Gouernours of strong places what they ought to doe in such cases compelled all the religious persons of what state or qualitie soeuer to carry earth with a dosser on their shoulders to raise the bulwarkes Amongst other places which had need of Rampards one was neere the gate of the people at the end of the way called Flaminia where there is a Church of our Ladie The Pope armeth the Regulars and purposeth to pull downe a Church of great deuotion of much deuotion which the Pope purposing to pull downe the Duke sent to pray him to let it stand giuing his word and oath that he would make no vse of the opportunitie of that place But the greatnesse of the Citie and other respects and dangers counselled him not assayling Rome to vndertake smaller enterprises It gaue much matter of discourse that this yeere Charles the Emperor The Emperor quitteth the world parted from Flanders and passed into Spaine to betake himselfe to a priuate life in a solitary place so that they made a comparison betweene a Prince trained vp from his infancie in the negotiations and affaires of the world who at the age of little more then fifty yeeres had resolued to quit the world and onely to serue God changed from a mighty Prince to a meane religious person and one who had formerly abandoned the Eiscopal charge to retire into a Monastery and now being at the age
beeing lawfully hindered to bee there before that day admonishing those also in the same manner who haue or may haue any interest there praying the Emperour Kings and Princes to send their Proctors if they cannot be personally present and to cause their Prelates to performe their duetie without excuse or delay and to make the passage free and secure for them and their company as himselfe will doe within his Territories hauing no other end in celebrating the Councell but the honour of GOD the reducing of the dispersed sheepe and the perpetuall peace of Christendome ordaining that the Bull should be published in Rome and that by vertue thereof after the end of two moneths it shall binde all that are comprehended as if it had been personally intimated vnto them The Pope thought hee had satisfied himselfe those who would haue a Did not please either party new Councell intimated and those who desired a continuation of the old But as middle counsels doe vsually displease both parties so the Pope gaue satisfaction to none as shall be declared Presently after the publication of the Bull the Pope sent Nicheto into France with it with commission if the forme did not please to say that they should not except against the word Continuare because it did not hinder them to speake againe of the things already proposed Hee sent it also to the Emperour and King of Spaine He sent likewise Zacharias Delphinus Bishop of Liesina to the Princes of high Germany and Ioannes Franciscus Comendone Bishop of Zante to those of Lowe Germany with letters to them all and with order first to receiue instruction from the Emperour how to treate with them and then to execute their ambassage He sent also the Abbat Martinengo to the Queene of England to inuite her and her Bishops to the Councell beeing perswaded so to doe by the forenamed Edward Cerne who promised him that his Nuncio should be receiued The Queene of England is inuited to the Councell by one halfe of the Kingdome by the Queenes consent And although the Pope was put in minde to send Nuncij into England and to Princes elsewhere who doe professe open separation from the Sea of Rome would be a disreputation to him yet hee answered hee would humble himselfe to heresie in regard whatsoeuer was done to gaine soules to CHRIST did beseeme that Sea For the same reason also he sent Canobius into Polonia with desseigne to make him to goe into Moscouia to inuite that Prince and Nation to the Councell though they haue neuer acknowledged the Pope of Rome Afterwards he returned to speake of the Councell in Consistory desiring to be informed of the learned men of good life and opinion of diuers Prouinces fit to dispute and perswade the trueth saying he purposed to call many of them promising that after hee had vsed all possible diligence to make all Christians come thither and to vnite them in Religion though some or many refused to come he would not forbeare to proceede Yet he was troubled because the Protestants of Germanie vnto whom a great part of France was vnited would denie to come or would demand exorbitant things which hee could not grant them and doubted they might bee able to disturbe the Councell with Armes Neither did hee hope to be assisted by the Emperour against them in regard of his small forces Hee confessed that the dangers were great and the remedies small and was perplexed and troubled in mind The Bull of the Councel going through Germany fell into Protestants hands assembled at the mariage of the Duke of Salzemburg who did intimate a Diet in Namburg to begin the twentieth of Ianuary Vergerius wrote a booke against this Bull in which after a great inuectiue Vergerius writeth a booke against the Bull. against the pompe luxury and ambition of the Court hee said that the Councell was called by the Pope not to establish the doctrine of CHRIST but the seruitude and oppression of poore soules that none were called but those who were bound by oath to the Pope so that not onely all were excluded who are separated from the Church of Rome but also men of the greatest vnderstanding amongst themselues taking away all liberty in which onely there was hope of agreement At this time newes came to Rome that the French King had imprisoned The Prince of Conde is imprisoned and a guard is set vpon y e King of Nauarre the Prince of Conde and set a guard vpon the King of Nauare which pleased the Pope much as a thing which might wholly disturbe the Nationall Councell And his hope was the stronger that he should receiue no distaste because aduice came that the King was very sicke in danger to die which hindred the assembly of the States in Meaux And in the end there was great alteration For Francis the French King dying the fift of December and Charles the ninth of the age of ten yeeres succeeding in regard of his minoritie The French King dieth Charles the 9. succeedeth the gouernment fel principally vpon the King of Nauarre as first Prince of the Blood The Queene in other adhered to him to maintain calld continue 1560 PIVS 4. FERDINAND ELIZABETH CHARLES 9. The King of Nauar Q. mother gouerne France 〈…〉 Which maketh the Protestants more confident the authority which shee had taken in the life time of her other 〈◊〉 and Nauar was content to participate with 〈…〉 the better to maintaine his owne He did almost openly fauour the new religion and was wholly gouerned by the counsell of Iasper Coligni the Admirall who did make profession of it so that the Protestants were more confident to obtaine liberty of religion as they desired They assembled almost publikely with much discontent and indignation of the people and danger of section Hereupon the Kings mother and the chiefe of the Counsell resolued to hold the States in Orliens and began to doe it the 13. of December Amongst other things there proposed for the benefit of the Kingdome The States are held in Orliens Where the Chancellor beginneth to speake the Chancellor said that religion is the most potent weapon ouercommeth all affections and charitie and is the forest bond of humane society that Kingdomes are more bounded and more diuided by Religion then by the confines themselues that he that is moued with Religion contemneth wife children and kinred If there be difference of religion in the same familie the father agreeth not with his sonnes nor the brothers among themselues nor the husband with the wife To remedie these disorders there is neede of a Councell which the Pope hath promised but in the meane while it is not to be tolerated that euery one should shape out his owne religion and bring in new Rites at his pleasure and so trouble the publique pence If the Councell faile by the Popes default the King will make prouision another way but it was necessary that euery
regard of his fatherly affection and that the Legates beeing in Trent already and many of the Italian and Spanish Prelates and the rest in their iourney they should immediatly send an Ambassadour and their Bishops Besides he commanded the Legat to vse all diligence to hinder the preaching and assembling of the Protestants and to encourage the Diuines giuing them Indulgences and spirituall graces and promising them temporall assistance also but that himselfe should by no meanes be present at the sermons of the Protestants and auoid all banquets where any of them were in companie At the same time the Polonian Prelats came to Trent who hauing visited Two Polonian Prelates cometo Trent the Legates and shewed the deuotion of their Church to the Sea of Rome related how the Lutherans attempted to bring their doctrine into that kingdome and the foundations which were already layd in some parts to oppose whose plots the Bishops were alwayes to be vigilant that they were all desirous to assist in the Councell and to promote the common cause which not being able to doe for the cause aforesaid so important and necessarie they had sent their Proctors to giue voyce as if the Prelats were present And they demanded to haue as many voyces as they had commissions from the Bishops who for lawfull causes could not part out of the kingdome The Legats answered in generall termes meaning to resolue with mature deliberation Who desire to haue as many voices as they haue commissions from the Bishops Their râ—quest is sent to Rome where it was resected for feare of dangerous confequences and the Pope whom they had aduised hereof proposed it in Consistorie where the Cardinals without difficultie concurred in the negatiue because it was determined before that the resolutions should bee made as formerly they had beene by pluralitie of voyces and not by Nations Which was therather thought to be necessary because there was a fame that the French-men though Catholiques came with Sorbonicall and Parliamentarie mindes fully bent to acknowledge the Pope no further then they pleased And it was knowen before that the Spaniards had some humour to subiect the Pope to the Councell and the Legates had often sent aduice from Trent The deseignes of the French and Spanish Prelates are suspected that some bad ambitious humours to enlarge the Episcopall authority were discouered and in particular the Spaniards did propose that it was necessary to restraine the authority of the Pope at the least so farre as that hee might not derogate from the decrees of this Councell saying that otherwise the labour and cost would be all in vaine if for small causes and sometimes without any he might dispence with them as he dayly doth with all the Canons The Cardinals saw no other meanes to oppose these attempts but by sending a great number of Italian Prelates who being vnited together will ouercome For which cause the Pope resolueth to send many Italian Prelats to Trent to make a maior part all the Vltramontans And this remedie would bee to no purpose if the voices of the absent were admitted For the Spaniards and French-men would cause all their Bishops to send proxies and it would be as much as to giue voyces not by heads but by Nations Therefore it was written to Trent that they should make large promises to the Polonians but conclude that the Councell was a continuation and the same which was begun vnder Paulus the third so that the orders then practised and continuately kept with good fruit as did appeare must be still obserued amongst which one was that the absent should haue no voyce with which if they did dispence all other National would pretend the like with much confusion that whatsoeuer request Polonia did make for any thing The Polonian Prelats seeme to be satisfied with a courteous negatiue but depart returne no more that was proper to it selfe and would not raise any stirres in other Countries should be granted in regard of the merits of that most noble Nation The Polonians seemed to bee satisfied with the answere yet pretending businesse at Venice they departed and returned no more A letter which the King of Spaine wrote with his owne hand caused much ioy in Rome in which hee aduertized the Pope of the negotiation of Montbrun sent vnto him by the Queene of France and of the answere which hee gaue him promising to assist his Holinesse to purge Christendome of heresie Iohn Tancherel is condemnâ—d by the Parliament of Paris for defending in y e schooles that the Pope may depose Kings with all the forces of his Kingdomes and States and to send potent and speedy aydes to any Prince that would cleanse his Countrey of that contagion But the bad conceit which the Court had of the French-men was increased by an aduice sent from Paris that the Parliament had with much solemoitie condemned to recant one Iohn Tancherel a Bachelor of Diuinity because with intelligence of some Diuines he had proposed and defended publique questions that the Pope Vicar of CHRIST is Monarch of the Church and may depriue Kings and Princes who disobey his commandements of their Kingdomes States and Digmties who beeing accused cited and hauing confessed the fact did flie and the iudges as in a Comedie caused the Beadell of the Vniuersitie to represent his person and to make a publike satisfaction and recantation forbidding the Diuines to dispute such questions hereafter making them goe to the King to aske pardon for hauing suffered so important a matter to bee disputed on and to promise to oppose themselues alwayes against that doctrine They spake of the Frenchmen as of lost sheepe who denied the authoritie giuen by CHRIST to S. Peter For which the French-men are much censured in Rome to feede the whole flocke and to loose and binde which doth consist principally in punishing the delicts which giue scandall or offence against the Church in common without difference of Prince or subiect The examples of the Emperours Henry the fourth and fifth Frederic the first and second and Lewis of Bauaria of the Kings of France Philippus Augustus and Pulcher were alleadged as also the famous sayings of the Canonists in this poynt they sayd the Pope ought to cite the whole Parliament to Rome and that the conclusion of that Diuine ought to be sent to Rome also to be examined before any thing else were done and approoued and the contrary condemned The Pope did moderately complaine hereof and thought it better But the Pope dissembleth his distaste to dissemble because as hee sayd the great sore of France did make this insensible The Court was perswaded that neither Ambassadour nor Bishop would be sent out of France to Trent and discoursed what was fit for the Pope to doe to force them to accept the determinations of the Councell which the Pope was by all meanes resolued to open at the beginning of the new yeere Hee imparted this
to make any further instance and perswaded the Bishops to he contented to expect and for the same cause they laboured with But they doe all surcease because the Pope would take occasion hereby to dissolue the Councel the Ministers of Spaine that they should not insist any more to haue the continuation declared who not onely were pacified but protested also to the Legats that they did not then demaund it saying that if others seeke to put the Councell into the stocke there is no reason their purpose should be couered with the cloake of the King of Spaine The protestation pleased the Legats who were ingaged by their word to the Marquis and knew not how to acquite themselues Neither was it lesse gratefull to them to deferre the point of Residence and that none might change opinion they drew a writing which they read in Congregation that it might there be approued that in the next Session they should doe nothing but deferre these matters vntill another and that for good respects and they thought they were disburthened of two great weights The Session approching many who thought themselues much pricked with the oration of the French Ambassadour desired the Legats to make a sound answere when the Mandate was read in the Session and Cardinall Altemps did perswade that by all meanes it should bee so saying that the insolencie of that Palace man was to bee repressed who was accustomed to speake to meane people The charge hereof was giuen to 10. Baptista Castello the Speaker with order onely to defend the dignity of the Synode without touching any mans person The Pope after long consultation resolued that the Continuation should The Pope resolueth that the continuation shall be declared but soone after waueth his opinion be declared let the Emperour doe what he could thinking that it must needs succeede well and dispatched a Currier to Trent with this Commission This being arriued the second of Iune troubled the Legates very much in regard of the confusions which they saw would arise and of the disorder in which the Councell was and all resoluing vniformely to informe the Pope better signifying vnto him the things that haue been handled and the Decree already published and shewing him the impossibilitie to performe his order the Cardinall Altemps who before had leaue to goe to Rome for other causes went away by post the next day to deliuer the message in person But at night another Currier came with letters that his Holinesse did refer all to the wisedome and iudgement of the Legats The fourth of Iune being come the Session was celebrated with the vsuall The Session is celebrated in which the Speaker maketh an answere to the ocation of Pibrac ceremonies and the Mandates of the Arch-bishop of Salzburg and of France were read Which being done the Speaker made an answere and said that there was hope prouision would be made against all the disorders of Christendome by the remedie which the Pope thought necessary that is this Councell begun by the assistance of the holy Ghost and consent of Princes amongst whom the French King hath sent men of conscience and religion to offer not onely assistance but obedience also to this Synod which doth not lesse deserue it then other Councels against which ill affected persons haue falsely opposed that they haue not been lawfull not true though men of pietie haue euer held them to be Councels hauing beene called by him that hath authoritie howsoeuer calumnies haue beene spread by others that they were not free against which as also against the present Synode the treacheries of Sathan copiously and acutely repeated by them the Ambassadours did not preuaile that the Councell will not make a bad interpretation of their diligent and free admonition not to regard popular applause or follow the will of Princes but as it doth esteeme it not to bee necessary or rather to bee superfluous so it is willing to beleeue that it doth proceed from a good mind that it may not be forced to say any thing against its mild and pious purpose and vsuall custome But to free them the Ambassadours from that vaine feare which they would seeme to haue and assure them of their true purpose he doth foretell them that the effects will shew that the Councell will postpose the desires will and power of whosoeuer to her owne dignitie and authoritie and promiseth to King Charles what it is able to doe sauing faith and religion for preseruation of his dignitie kingdome and state The French-men were ill satisfied with this answere but knew they had deserued it Afterwards the Decree was read by Which doth not please the Frenchmen the Masse-Bishop That the Synod in regard of diuers difficulties risen and to define the points of doctrine and reformation both together doth appoint The Decree the next Session to be held the tenth of Iuly to handle what shall bee thought fit both of the one and the other matter reseruing power to abridge or prolong the time in a general Congregation And there were 35. Prelats who desired that the point of Residence should then be handle Some proposed also that the continuation should be declared which was thought to be done to raise some tumults to make the Councell dissolue For they were of those who were most obliged to Rome and therefore did repent that they had spoken their opinion so freely in the point of Residence so much abhorred by the Court But all the rest beeing silent the Session ended The sixtâ— day a generall Congregation was held to giue order for that Order giuen for the matter of the next Session which should be handled in the next Session and the Articles concerning the communion were proposed Whether all the faithfull are necessarily and by Gods Commaundement bound to receiue both kinds in that Sacrament Whether the Church doth vpon good ground communicate the Laiques with the bread onely or hath erred heerein Whether all CHRIST and all his graces are receiued as well vnder one kind as vnder both Whether the reasons which haue mooued the Church to giue to the Laitie the Communion of the bread onely ought to induce it also not to graunt the Cup to any If it shall appeare that it may bee graunted to some for honest causes vpon what conditions it may bee done Whether the Communion be necessary for infants before the vse of reason The Fathers were demanded if they were pleased that that matter should be handled and whether they would adde any thing vnto it And although the French Ambassadors and many of the Prelates did thinke fit that the points of doctrine should not be handled vntill it did appeare whether the Protestants would come or not it being euident that in case they should be contumacious the discussion would be in vaine as not necessary for the Catholiques and not accepted by the others yet none opposed at the earnest perswasions of the Imperialists who hoped to
their desire to hold the Session taught them patience They sate downe againe with the distaste of many Prelates especially the Courtiers The Bishop causing the point of the distributions to bee read sayd that it seemed to him a hard thing that power should be giuen to the Bishop to take the third part of the Prebends and conuert them into distributions that formerly all was distributions and that Prebends crept in by abuse that Bishops had authoritie to infringe bad customes that it was not iust that the Councell by giuing the Bishop a third part of the authority which hee hath should take two thirds from him Therefore hee desired it should bee declared that the Bishops haue ample power to conuert into distributions as much as they thinke conuement The Archbishop of Prague confirmed this opinion with other reasons and the Spaniards seemed by their countenance to giue consent The Cardinall of Who maketh a speech vnto them concerning distributions Mantua hauing much commended the pietie of those Bishops affirmed that it was a point worthy to bee consulted on by the Synod and promised in the name of the Legates whose consent he first had that it should bee spoken of in the next Session The sixteenth day beeing come the Legats Ambassadours and Prelates went to the Church with the vsuall ceremonies The Sermon was made by A Session is held The Bish of Tiniana preacheth the matter of whose sermon was the Cōmunion of the Cup and Residence the Bishop of Tiniana who howsoeuer hee was resolued not to speake then of granting the Chalice did not forbeare to take that matter onely for his subiect and to discourse that the vse of the Chalice was common so long as the heare of charitie did endure but that decreasing and inconueniences succeeding by the negligence of some the vse thereof was not interdicted but onely it was taught that those who could hardly auoyd irreuerence should lesse offend if they did abstaine from it whose example in progresse of time others did follow that they might not tie themselues to diligence In the first he commended the memorable example of pietie and blamed the impietie of the moderne innouators who to haue it haue kindled so great a fire He exhorted the Pathers to charitie and to extinguish the flame and not to suffer all the world to burne by their default to condescend to the imbecillitie of their children who demand nothing but the blood of CHRIST He admonished them not to cast away so many Prouinces and Kingdomes to spare so small a matter that seeing that blessed blood is sought with so earnest a desire they would not feare the former negligence for which it was omitted but grant it that CHRIST would not haue them so obstinate in their owne opinion as to maintaine so pernicious a discord amongst Christians for that blood which himselfe shed to vnite them in a most strict bond of charity Hee passed dexterously from that matter to an exhortation to residence and concluded with the distaste of the others who desired to haue those matters buried in silence When the ceremonies were ended the Masse-Bishop read the doctrine The doctrine is read contained in four heads expressed in foure heads containing in substance That the Synod in regard of many errors which goe about concerning the Sacrament of the Eucharist hath determined to expound that which belongeth to the Communion SubVtraque and of children prohibiting all the faithfull to beleeue teach or preach otherwise Therefore according to the iudgement and custome of the Church it doth declare that the Laickes and Clerkes who doe not say Masse are not bound by any diuine precept to communicate Sub Vtraque and that it cannot be doubted without preiudice of faith that the Communion vnder one kinde is sufficient that howsoeuer CHRIST hath instituted and giuen the Sacrament vnder two kindes it cannot be inferred from hence that all are obliged to receiue it so nor from the speech of our LORD related in the sixt Chapter of Saint Iohn where although there be words which name both kinds yet there be also which name that onely of bread Besides it doth declare that the Church hath euer had power to make a mutation in the dispensation of the Sacraments so long as the substance remaineth Which may bee drawen in generall from the wordes of Saint Paul that the Ministers of Christ are dispensers of the Mysteries of God and particularly in the Eucharist concerning which power is reserued to it to giue order by word of mouth That the Church knowing this her authority howsoeuer the vse of both kindes was frequent from the beginning yet the custome beeing changed for iust causes hath approued that other to communicate with one onely which no man can change without the authoritie of the same Church it doeth declare besides that All CHRIST is receiued vnder either of the kindes and the true Sacrament and that hee who receiueth one onely is not defrauded of any Grace necessary to saluation as concerning the fruit thereof Finally it doeth teach that children before the vse of reason are not bound to Sacramentall Communion because Grace cannot bee lost in that age not condemning antiquity for the contrary custome obserued in some places because it is to be vndoubtedly beleeued that they haue done it not for necessitie of saluation but for other probable causes In conformitie of this doctrine foure Anathematismes were read 1. Against him that shall say Foure Anathematismes are read that all the faithfull are bound by diuine precept or necessitie of saluation to receiue both the kindes in the Eucharist 2 That the Church hath not had iust causes to communicate the Laickes and the Clerkes who doe not celebrate the Masse with the kinde of Bread onely or that it hath erred herein 3. Against him that shall denie that All CHRIST the Fountaine and Author of all graces is receiued vnder the bread onely 4. Against him that shall say that the Communion of the Eucharist is necessary for children before the vse of reason After this another Decree was read also saying that the Synode will examine with the first occasion and define two other Articles not discussed as yet that is Whether the reasons for which the Church hath communicated vnder one kinde are good still so that the Cup ought not to A Decree is read concerning two points to be handled hereafter be granted to any and in case it doeth appeare that it may be granted for honest causes with what conditions the grant is to be made During the time of the Masse Alfonsus Salmeron and Franciscus della Torre Iesuites discoursed the one with Varmiense and the other with Madruccio as they stood behinde their seats that in the first point of doctrine the matter of the institution of the Sacrament vnder both kindes is obscurely expressed and that it is necessary to speake plainly and say that CHRIST did institute it for his Apostles and
departed a few dayes after neither is his name in the Catalogues of the Diuines but onely in those which were printed at Brescia and Riua before that time The 28. of Iuly Iohn Cauillone a Iesuite and a Diuine of the Duke of Baudria spake very cleerely concerning the Articles representing all as it were without difficultie not by way of examination or discussion but stirring vp their affections to pietie He shewed many miracles which hapned in diuers times affirmed that from the time of the Apostles vntill Luther no man doubted of it alleadged the Liturgies of Saint Iames Saint Marke Saint Basil and Saint Chrysostome Concerning the oppositions of the Protestants hee said they were sufficiently resolued without which they ought to beleeue they were but fallacies because they come from persons alienated from the Church And in the end he exhorted the Legats not to permit that in any matter whatsoeuer the arguments of the heretiques should bee proposed without adding a most euident resolution which he that cannot doe must forbeare to relate them because true pietie requireth that the reasons contrarie to the doctrine of the Church should not be repeated before the minds of the hearers be prepared by shewing the peruersenesse and ignorance of the inuentors and that their arguments are not hearkened vnto but by people of a weake braine which being done they may succinctly be rehearsed with the intermediate proofes adding the plaine answere well amplified and when it doth seeme that some thing wanteth the disputations is to bee diuerted to another matter for feare of breeding scruple in the minds of the auditors especially being Prelats and Pastors of the Church His discourse did please very much the greater part of the Prelats and was commended for pious and Catholike and that it did deserue that the Synod should make a Decree and command that all Preachers Readers and Writers should obserue the rules set downe therein But it gaue small satisfaction to the Ambassadour of his Prince who after the Congregation in presence of the Imperialists which came in complement to thanke him for his speech said that truely it did deserue to be commended for hauing taught how to vse Sophistry in the simplicitie of Christian doctrine Antonius of Valtelina a Dominican Friar one of the last which were to speake The Rites of the Church of Rome are various of the sixe last articles of the Rites said that it was plaine by all histories that anciently euery Church had her particular Ritual of the Masse brought in by vse and vpon occasion rather then by deliberation and decree and that the small Churches did follow the Metropolitan and the greater which were neere The Romane rite hath beene to gratifie the Pope receiued in many Prouinces though the Rites of many Churches are still most different from it He spake of Mozarabo where there are horses and fencings after the maner of the Moores which haue a great mystery and signification and this is so different from the Romane that if it were seene in Italy one would not thinke it to be a Masse But that of Rome also hath had great alterations as will appeare to him that readeth the ancient booke which remaineth as yet and is called Ordo Romanus which haue beene made not onely in ancient times but euen in the latter ages also and the true Romane rite obserued within three hundred yeeres is not that which is now obserued by the Priests in that Citie but that which is retained by the Order of S. Dominicke For the vestments vessels and other ornaments of the Ministers and Altars it appeareth not by bookes onely but by statues and pictures that they are so changed that if the ancients should returne into the world they would not know them Therefore he concluded that to binde all to approue the Rites which the Church of Rome vseth might be reprehended as a condemnation of antiquitie and of the vses of other Churches and might receiue worse interpretations He aduised to discusse the essence of the Masse and not make mention of these other things He returned to shew the difference betweene the present Rite of Rome that which is described in the Ordo Romanus and amongst other particulars insisted much vpon this that according to that the Laickes did communicate with both kindes and so began to perswade the grant of the Cup at this present His discourse displeased the Auditorie but the Bishop of Fiue Churches protected him and said that he had deliuered nothing vntruely nor giuen any scandall because he spake not to the common people nor to fooles but in an Assembly of learned men to whom no trueth can giue bad edification and that he that would condemne the Friar as scandalous or rash did first condemne himselfe as vncapable of the trueth The same difference which was betweene the Diuines was also betweene The Prelates are diuided in opiniō about publication of the doctrine the Prelates deputed to compose the Doctrine and the Anathematismes to be proposed in Congregation For in the doctrine being to alledge the proofes and explications some approoued or disprooued one and some another according to their affections Martinus Peresius Bishop of Segouia who had beene present in the Councell at the handling of this matter in the end of the yeere 1551 was of opinion that the same doctrine and Canons should bee taken which were composed to bee published in Ianuarie 1552. and that they should be reuiewed But Cardinall Seripando did not approoue it saying that there appeared in that an incomparable pietie and Christian zeale but subiect to the calumnies of the aduersaries and that the end ought not to bee the instruction of the Catholikes as the aime of those Fathers seemeth to haue beene but the confusion of the heretickes Therefore that they ought to be more reserued in all parts and not to meddle with correcting the things ordained then that it was better to begin againe and not to giue occasion that it may bee sayd that they haue reaped that which was sowen by others Granata dissented from all and would not haue it said that CHRIST made an oblation in the Supper or did institute the sacrifice by those words Doe this in remembrance of me For the first Seripando said hee did not thinke it necessarie and that it might be omitted it being sufficient that CHRIST hath instituted the oblation but yet it was necessarie to say by what words it was instituted and there bee not any other but those before montioned But Iohannes Antonius Pantusa Bishop of Lettere was very passionate to haue the reasons of Malchizedec Malachie of the adoration of the woman of Samaria the tables of Saint Paul the oblation of CHRIST in the Supper and euery other reason alleadged to be put into the Decree In the end after the disputation of many dayes they agreed to put all in that the Prelats might speake their opinions in the Congregations and that might be taken away
Councell because it was not controuersed with the Protestants The thirteenth of October 1562. when the first Congregation of the The Arch-b of Granata discourseth concerning the institution of Bishops Prelates was held the Patriarchs and some Arch-bishops hauing approoued in few words the Anathematismes as they were composed the Arch-bishop of Granata did so likewise concerning the sixe first Canons in the seuenth hee desired it should be sayd that Bishops instituted iure Diuino are superiours to Priests saying that hee might with reason desire it because it was proposed in this forme in the Councell by Cardinall Crescentius vnder Iulius the third and approoued by the Synode For witnesses hee brought the Bishop of Segouia who assisted as a Prelat in that Councel and Friar Octauianus Preconius of Messina Arch-bishop of Palermo who beeing not then a Prelate was there as a Theologue He sayd they must needes declare both of these two points that is that Bishops are instituted iure Diuino and are iure Diuino superiour to Priests because it is denied by the heretiques and hee confirmed his opinion at large with many reasons arguments and authorities He alleadged Dionysius who sayth that the Order of Deacons is included in that of Priests that of Priests in that of Bishops that of Bishops in that of CHRIST who is Bishop of Bishops He added Pope Eleutherius who in an Epistle to the Bishops of France wrote that CHRIST had committed the Church Vniuersall to them That Ambrose vpon the Epistle to the Corinthians saith that the Bishop holdeth the place of CHRIST and is Vicar of the LORD He added also the Epistle of Cyprian to Rogatianus where hee often repeateth that the Deacons are made by the Bishops and the Bishops by GOD and that famous place of the same Saint that there is but one Bishopricke and euery Bishop holdeth a part of it Hee sayd the Pope was a Bishop others are because they are all brothers sonnes of one father which is GOD and of one mother which is the Church Therefore the Pope doth also call them brethren so that if the Pope bee instituted by CHRIST so are the Bishops also Neither can it bee said that the Pope calleth them brethren in ciuilitie or humility onely because the Bishops also in the incorrupt ages haue called him brother There are extant Epistles of Cyprian to Fabianus Coruelius Lucius and Stephanus Popes where he giueth them the title of brothers and of Austine written in his owne name and of the other Bishops of Africa in which the Popes Innocentias and Bonifacius are likewise called brothers But which is most plaine not onely in the Epistles of those two Saints but of many others also the Pope is called Colleague And it is against the nature of a Colledge to consist of persons of diuers kindes and if there were such difference that the Pope should bee instituted by CHRIST and Bishops by the Pope they could not be in one Colledge In a Colledge there may bee an Head as in this Colledge of Bishops the Pope is Head but for edification onely and as it is said in Latine in beneficientem causam St. Gregory saith in his Epistle to Iohannes Syracusanus that when a Bishop is in a fault hee is subiect to the Apostolique Sea but otherwise all are equall by reason of humility which Christian humility is neuer separated from the trueth He alleadged St. Ierome to Euagrius that wheresoeuer a Bishop shall bee whether in Rome or in Augubium or in Constantinople or in Rheggio all are of the same merit and of the same Priesthood and all successors of the Apostles Hee inueighed against those Theologues who said that St. Peter had ordained the other Apostles Bishops Hee admonished them to study the Scriptures and to obserue that power to teach throughout all the world to administer the Sacraments to remit sinnes to binde and loose and to gouerne the Church is equally giuen to all and finally they are sent into the world as the Father hath sent the Sonne And therefore as the Apostles had authoritie not from Peter but from CHRIST so the successours of the Apostles haue not power from the successour of Peter but from CHRIST himselfe Hee brought to this purpose the example of the tree in which there are many branches but one body onely Then hee iested at these Diuines who had said that all the Apostles were instituted by CHRIST and made equall in authoritie but that it was personall in them and ought not to passe to their successours except that of St. Peter asking them as if they had beene present with what ground authority or reason they were induced to make such a bold affirmation inuented within these fifty yeeres onely expressely contrary to the Scripture in which Christ said to all the Apostles I will bee with you vntill the end of the world which words because they cannot bee expounded of their particular persons onely must be necessarily vnderstood of the succession of all and so they haue beene vnderstood by all the Fathers and Schoolemen to whom this new opinion is directly contrary Hee argued that if the Sacraments be instituted by Christ by consequence the Ministers of them are instituted also and hee that will say that the Hierarchie is de iure diuine and the chiefe Hierarche instituted by his Maiestie must say that the other Hierarche also haue the same institution That it is a perpetuall doctrine of the Catholique Church that Orders are giuen by the hand of Ministers but the power is conferred by GOD. Hee concluded that all these things being true and certaine and denied by the heretiques in many places which the Bishop of Segouia had collected it was necessary they should bee declared and defined by the Synode and the contrary heresies condemned Cardinall Varmiense tooke occasion hence to interrupt him saying as they had agreed that there was no controuersie of this yea that the Confessionists did maintaine the same Therefore that it was superfluous and vnprofitable to put it in question and that the Fathers ought not to dispute of any thing in which the Catholiques and heretiques doe agree Granata rising vp replied that the Augustane Confession did not confirme this but contradicted it putting no difference betweene a Bishop and a Priest but by humane constitution and affirming that the superioritie of Bishops was first by custome and afterwards by Ecclesiasticall constitution And hee demanded againe that this definition might be made in the Councell or the reasons and authority alleadged by him answered The Cardinall replied that the heretiques did not denie these things but onely did multiply iniuries maledictions and inuectiues against the present vses And some other replies passing betweene them Granata full of disdaine and heare said hee referred himselfe to the Nations After this there being some tumult raised and appeased they spake of the other points receiuing the things as they were proposed some grounding themselues vpon the saying of Varmiense and
a businesse they had in hand in regard all subuersions doe arise and all heresies are spread by meanes of bookes he exhorted them to bee diligent and to let the Synod see the end of the work quickly he said he knew it required much paines and time but considered withal that all the Fathers would contribute their labours to the assistance of the deputies saying that the Congregations were spent in handling questions of no profite and a worke so necessary deferred Hee exhorted in the end that this particular of the Index might be concluded in the next Session The morning being come Laynez spake more then two houres very fitly The discourse of Laynez with great vehemence and master-like The argument of his discourse had two parts the first he spent in proouing that the power of iurisdiction was giuen wholly to the Bishop of Rome and that none in the Church besides hath any sparke of it but from him and the second in resoluing all the contrary arguments vsed in the former Congregations The substance was that there is great difference yea contrariety betweene the Church of CHRIST and ciuill societies For these haue first their beeing and then they frame their gouernement and therefore are free and all iurisdiction is originally in them which they doe communicate to Magistrates without depriuing themselues of it But the Church did not make it selfe nor its gouernment but CHRIST who is Prince and Monarch did first constitute Lawes by which it should be gouerned and then did assemble it and as the Scripture saith did build it so that it is was borne a seruant without any kinde of liberty power or iurisdiction and absolutely subiect For proofe hereof he alleadged places of the Scripture in which the Congregation of the Church is compared to a sowing to the draught of a net and to a building and where it is said that CHRIST came into the world to assemble his faithfull people to gather together his sheepe to instruct them by doctrine and example Then he added that the first and principall ground vpon which CHRIST built the Church was Peter and his succession according to the words which hee spake to him Thou art Peter and vpon this rocke I will build my Church Which rocke howsoeuer some of the Fathers haue vnderstood to be CHRIST himselfe and others the faith of Peter or the confession of his faith yet the more Catholique exposition is that Peter himselfe is vnderstood who in the Hebrew and Syriacke is called a stone And continuing his discourse hee sayd that while CHRIST liued in the mortall flesh hee gouerned the Church with an absolute Monarchicall gouernment and being to depart out of this world left the same forme appointing for his Vicar Saint Peter and his Successors to administer it as hee had done giuing him full and totall power and iurisdiction and subiecting the Church to him as it was to himselfe This he proued of Peter because the keyes of the Kingdome of heauen were giuen to him onely and by consequence power to bring in and shut out which is iurisdiction And to him alone it was sayd Feede that is gouerne my sheepe animals which haue no part or iudgement in gouerning themselues These things that is to bee a Key-keeper and a Pastour beeing perpetuall offices must bee conferred vpon a perpetuall person that is not vpō the first only but vpon all his succession So the Bishop of Rome from S. Peter to the end of the world is true and absolute Monarch with full and totall power and iurisdiction and the Church is subiect vnto him as it was to CHRIST And as when his diuine Maiestie did gouerne it it could not bee sayd that any of the faithfull had any the least power or iurisdiction but meere pure and totall subiection so it must bee said in all perpetuitie of time and so vnderstood that the Church is a sheepefold and a kingdome and that which Saint Cyprian saith that there is but one Bishopricke and a part of it held by euery Bishop is to bee expounded that the whole power is placed in one Pastor without diuision who doeth impart and communicate it to his fellow ministers as cause doth require And in this sense Saint Cyprian maketh the Apostolique Sea like vnto a roote an head a fountaine and the Sunne shewing by these comparisons that iurisdiction is essentiall in that alone and in others by deriuation or participation And this is the meaning of the words so much vsed by antiquitie that Peter and the Pope haue fulnesse of power and the others are of their charge And that he is the onely Pastor is plainely prooued by the words of CHRIST when hee sayd he hath other sheepe which hee will gather together and so one sheepefold should be made and one Shepheard The Shepheard meant in that place cannot bee CHRIST because hee would not speake in the future that there shall be one Shepheard himselfe then beeing a Shepheard and therefore it must bee vnderstood of another Shepheard which was to be constituted after him which can be no other but Peter and his Successors And here hee noted that the precept Feede the flocke is found but twice in the Scripture once giuen by CHRIST to Peter onely Feede my sheepe againe by Peter to others Feed the flocke allotted to you And if the Bishops had receiued any iurisdiction from CHRIST it would bee equall in all and no difference betweene Patriarches Arch-bishops and Bishops neither could the Pope meddle with that authoritie to diminish or take it all away as hee cannot in the power of Order which is from GOD. Therefore he aduised them to beware lest by making the institution of Bishops de iure Diuino they doe not take away the Hierarchie and bring in an Oligarchie or rather an Anarchie Hee added also that to the end Peter might gouerne the Church well so that the gates of hell might not preuaile against it CHRIST being neere vnto his death prayed effectually that his faith might not faile and gaue him order to confirme the brethren that is he gaue him a priuiledge of infallibilitie in iudgement of faith manners and religion binding all the Church to heare him and to stand firmely in that which should be determined by him Hee concluded that this was the ground of Christian doctrine and the rocke vpon which the Church was built Then hee censured those who held there is any power in Bishops receiued from CHRIST because it would take away the priuiledge of the Roman Church that the Pope is the Head of the Church and Vicar of CHRIST And it is very wel knowen what is constituted by the olde Canon Omnes fiue Patriarchae c. that is that hee who taketh away the rights of other Churches committeth iniustice and hee that taketh away the priuiledges of the Church of Rome is an heretike Hee said it was a meere contradiction to say the Pope is Head of the Church and the gouernement
Monarchicall and then say that there is a power or iurisdiction not deriued from him but receiued from others In resoluing the contrary arguments hee discoursed that according to the order instituted by CHRIST the Apostles were ordained Bishops not by CHRIST but by Saint Peter receiuing iurisdiction from him onely and many Catholike Doctours doe hold that this was obserued which opinion is very probable But the others who say the Apostles were ordayned Bishops by CHRIST doe adde that his Diuine Maiestie in so doing did preuent the office of Peter by doing for that one time that which belonged to him giuing to the Apostles that power which they ought to receiue from Peter euen as God tooke some of the spirit of Moyses and diuided it amongst the seuenty Iudges So that it is as much as if they had beene ordained by and receiued authoritie from Peter who therefore did remaine subiect vnto him in respect of the places where and the manner how to exercise the same And howsoeuer it is not read that Peter did correct them yet this was not for want of power but because they did exercise their charge aright And hee that shall reade the renowned and famous Canon Ita Dominus will assure himselfe that euery good Catholique ought to defend that the Bishops successors of the Apostles doe receiue all from Peter Hee obserued also that the Bishops are not successors of the Apostles but onely because they are in their place as one Bishop succeedeth another not because they haue beene ordayned by them To those who inferred that therefore the Pope might refuse to make Bishops and so himselfe remaine the onely man he answered it was Gods ordination there should bee many Bishops in the Church to assist him and therefore that hee was bound to preserue them but there is a great difference to say a thing is de iure Diuino or that it is ordained by God Those de iure Diuino are perpetuall and depend on God alone both in generall and in particular at all times So Baptisme and all the Sacraments are de iure Diuino in euery one of which GOD hath his particular worke and so the Pope is from GOD. For when one Pope doeth die the keyes doe not remaine to the Church because they are not giuen to it but a new Pope beeing created GOD doeth immediatly giue them vnto him Now it is not so in things of diuine ordination in which the generall onely proceedeth from GOD and the particulars are executed by men So Saint Paul saith that Princes and temporall powers are ordained by God that is that the generall precept that there should be Princes commeth onely from him but yet the particulars are made by the ciuill Lawes After the same maner Bishops are by diuine ordination and Saint Paul saith they are placed by the holy Ghost to gouerne the Church but not de iure Diuino Therefore the Pope cannot take away the generall order of making Bishops in the Church because it is from God but euery particular Bishop being de iure Canonico may bee remooued by the Popes authoritie To the opposition that then the Bishops would be Delegati and not Ordinarij hee answered that there was one iurisdiction fundamentall and another deriued and the deriued is either delegate or ordinary In ciuill Common-wealths the fundamentall is in the Prince and the deriued in all the Magistrates neither are the Ordinaries different from the Delegates because they receiue authority from diuers persons yea all doe equally deriue from the Souereignty but the difference standeth because the Ordinaries are by a perpetuall law and succession and the others haue a particular authority either in regard of the person or the case Therefore the Bishops are Ordinaries because they are made by the Popes law a dignity of perpetuall succession in the Church Hee added that those places where authoritie seemeth to bee giuen to the Church by CHRIST as these that it is a pillar and foundation of trueth that hee who will not heare it shall bee esteemed an Heathen and a Publicane are all vnderstoode in regard of its Head which is the Pope and therefore the Church cannot erre because hee cannot and so hee that is separated from him who is Head of the Church is separated also from the Church To those who sayd the Councell could not haue authoritie if none of the Bishops had it he answered that this was not inconuenient but a very plaine and necessary consequence yea if euery particular Bishop in Councell may erre it cannot bee denied that they may erre altogether and if the authoritie of the Councell proceeded from the authoritie of Bishops it could neuer bee called generall because the number of the assistants is alwayes incomparably lesse then that of the absent He He prooueth that the Pope is aboue the Councell tolde them that in this Councell vnder Paul the third principall Articles were defined concerning the Canonicall Bookes interpretations paritie of Traditions with the Scriptures by a number of flue or a lesse all which would fall to the ground if the multitude gaue authoritie But as a number of Prelates assembled by the Pope to make a generall Councell bee it how small soeuer hath the name and efficacie to bee generall from the Pope onely so also it hath its authoritie so that if it doeth make Precepts or Anathematismes neither of them are of force but by vertue of the Popes future confirmation And when the Synode sayth that it is assembled in the holy Ghost it meaneth that the Fathers are congregated according to the Popes intimation to handle that which beeing approoued by him will bee decreed by the holy Ghost Otherwise how could it be said that a Decree was made by the holy Ghost and could be made to be of no force by the Popes authoritie or had neede of greater confirmation And therefore in the Councels be they neuer so frequent if the Pope bee present hee onely doeth decree neither doeth the Councell any thing but approoue that is receiue the Decrees and therefore it hath alwaies beene sayd Sacro approbante concilio yea euen in resolutions of the greatest weight as was the disposition of the Emperour Frederic the second in the generall Councell of Lyons Innocentius the fourth a most wise Pope refused the approbation of the Synode that none might thinke it to bee necessary and thought it sufficient to say Sacro praesente concilio And for all this the Councell cannot bee sayd to be superfluous because it is assembled for better inquisition for more easie perswasion and to giue satisfaction to men And when it giueth sentence it doth it by vertue of the Popes authoritie deriued from God And for these reasons the good Doctours haue subiected the Councels authority to the Popes as wholly depending on it without which it hath not the assistance of the holy Ghost nor infallibilitie nor power to binde the Church but as it is granted by him alone to
by the people secular power or Magistrate or by their owne temeritie doe ascend to Ecclesiasticall Ministeries are not Ministers but theeues This doctrine was attended with eight Anathematismes 1. Against him that shall say that there is no visible Priesthood in the new Testament nor any power to consecrate and offer and remit sinnes but onely an Office or naked Ministery to preach the Gospel and that those who doe not preach are not Priests 2. Or that besides Priesthood there are not greater Orders The Anathematismes and lesse which are degrees to ascend to Priesthood 3. Or that holy ordination is not a Sacrament but an humane inuention or onely a certaine Rite to elect Ministers of the word of God and of the Sacraments 4. Or that the holy Ghost is not giuen by the holy Ordination nor any Character imprinted or that a Priest may returne to bee a Laique 5. Or that the holy Vnction or other Ceremonies which the Church vseth are not requisite but may be omitted or are pernicious 6. Or that there is not an Hierarchie instituted in the Catholique Church by diuine Ordination consisting of Bishops Priests and Ministers 7. Or that Bishops are not Superiour to Priests or haue not power to confirme and ordaine or that Priests also haue the same power or that Orders conferred without the consent or vocation of the people or Secular power are voyd or that they may be lawfull Ministers of the word of God and Sacraments who are not lawfully ordayned by the Ecclesiasticall power 8. Or that Bishops assumed by authoritie of the Pope are not lawfull and true but that it is an humane inuention Afterwards the decree of reformation was read which contained eighteene The Decree of Reformation heads The first concerning the matter of Residence so much disputed on in which it was sayd that euery one that hath cure of foules is bound by the Commandement of God to know his sheepe to offer Sacrifices for them to feede them with preaching Sacraments and good examples and to attend other Pastorall charges which things because they cannot be performed by him who doeth not assist and watch ouer the flocke the Synode doeth admonish them to feede and gouerne with iudgement and trueth But that none by a badde interpretation of the Constitutions made vnder Paul the third in this matter may thinke the absence of fiue Moneths lawfull it doeth declare that whosoeuer hath Bishoprickes in what title soeuer though Cardinals are bound to reside personally nor may bee absent but when Christian charitie vrgent necessitie due obedience or vtility of Church or Common-wealth doth require as also that such causes of absence must bee approoued for lawfull by the Pope or Metropolitane except they bee notorious or sudden in which case the Prouinciall Councels must take knowledge and iudge of the licences graunted that there may bee no abuse therein the Prelates prouiding that the people may not be damnified in their absence And because a short absence deserueth not this name though without any the causes aforesayd it doeth declare that this shall not exceede the space of two moneths or three at the most whether it be continuate or at diuers times so that there be equity of reason in it and without the dammage of the flocke which must be referred to the consciences of the Prelats admonishing euery one not to be absent on Sundayes in Aduent Lent Feast of the Natiuitie Resurrection Pentecost or Corpus Christi Which Decree he that shall violate besides the penalties imposed vpon Non-residents vnder Paul the third and mortall sinne may not with a good conscience enioy the Fruits for that proportion of time decreeing the same concerning all those that haue charge of soules who being absent with leaue of the Bishop must substitute a sufficient Vicar approoued by the Bishop allowing a conuenient stipend and doeth ordaine that this Deceee together with the other vnder Paul the third shall bee published in the Prouinciall and Diocesan Councels The second Article of the Decree concerning Order was That whosoeuer doeth hold a Bishopricke in what title soeuer though a Cardinall not receiuing consecration within three moneths shall lose the Fruits and deferring three moneths more shall lose the Benefice and that the consecration if it bee not in the Court of Rome shall bee celebrated in the proper Church or in the Prouince at the least if there be opportunitie The third That Bishops shall celebrate the ordinations in their owne person and in case they be sicke shall not send their subiects to bee ordained by other Bishops before they bee examined and approoued by themselues The fourth That the first Tonsure shall not bee giuen but to him that is confirmed and hath learned the principles of Faith to reade and write and hath chosen a Clericall life to serue GOD not to auoyd the Secular iudgement The fift He that is to be promoted to the inferiour Orders shall haue testimonie from the Parish Priest and Schoolemaster and charge shall bee giuen by the Bishop that his name may bee proposed publikely in Church and inquisition made of his birth age manners and life The sixth That none shall haue an Ecclesiasticall Benefice before the age of fourteene yeeres nor enioy the exemption of the tribunall if he haue not an Ecclesiasticall Benefice or wearing the habit and Tonsure doeth not serue in some Church by commission from the Bishop or dwell in a Seminary or Schoole or Vniuersitie with licence of the Bishop And for married Clerkes the constitution of Boniface the eighth shal be obserued with condition likewise that they shal serue in the Church in habit and Tonsure by deputation of the Bishop The seuenth That when an ordination is to be made all shal be called to the Citie the Wednesday before and diligent inquisition and examination of them made by the Bishop with the assistance of who he pleaseth The eighth Ordinations shall not be celebrated but in times appointed by the law in the cathedral Church in presence of the Canons and if occasion bee to make it in an other place of the Diocesse it shall bee in the most worthy Church in presence of the Clergie Euery one shall be ordained by his owne Bishop or if any bee ordained by another he shall haue letters testimoniall of his owne The ninth A Bishop shall not ordaine one of his family that is not his subiect if he haue not dwelt with him three yeeres and in that case shall presently conferre a Benefice vpon him The tenth No Abbat or other Prelate shall conferre the first Tonsure or the minor Orders but vnto Regulars their subiects nor these or other Prelats Colledges or Chapters shall grant dimissorie letters to Secular Clerkes to receiue Orders The eleuenth That the minor Orders shall be conferred vpon him that vnderstandeth the Latine tongue and with interposition of time betweene one Order and another and these being degrees vnto others none shall be ordained if
vncapable of all dignity and the Raptor whether hee many the woman or not shall bee bound to giue her a dowry at the pleasure of the Iudge 7. It doth ordaine that vagabonds shall not marry without a diligent inquisition first made and licence of the Ordinary exhorting the secular Magistrates to punish them seuerely 8. It doth ordaine against Concubinaries that being admonished thrice by the Ordinary in case they seperate not themselues they shall be excommunicated and perseuering one yeere after the censure the Ordinarie shall proceed seuerely against them and the Concubines after three admonitions shall be punished and if the Bishop shall thinke fit chased also out of the Territorie by assistance of the secular power 9. It commandeth euery temporall Lord and Magistrate vpon paine of excommunication not to compell their subiects or any others to marry directly or indirectly 10. It doth restraine the ancient prohibitions of nuptiall solemnities from Aduent to the Epiphany and from Ash wednesday to the Octaues of Easter The Decrees of reformation not as they were read in Session but as they were corrected the next day in Congregation which was appoynted The Decrees of Reformation to be don did containe 1. That publike prayers shall be made though the Church be vacant that whosoeuer haue right in the promotion shall be admonished that it is a mortall sinne if they shall not vse all diligence to promote the most worthy and profitable for the Church borne of lawfull matrimony worthy in regard of their life age doctrine and of other qualities required by the holy Canons Decrees of this Councel That in euery prouinciall Synod a forme of examination shall be prescribed by approbation of the Pope fit for euery place the examinatiō made according to that prescript shall be sent to the Pope to be discussed by the Cardinals proposed in Consistorie and all other things required by the Synod for age life doctrine other qualities in the promotion of BB. shal be required in the creation of Cardinals though but Deacons which the Pope if he can conueniently shall take out of all Nations and those that are fit And it was added that the Synod being grieued to see such great incommodities of the Church cannot choose but call to mind how necessary it is that the Pope in regard of his duty should endeauour to assume Cardinals of excellent worth and to prouide the Church of fit Pastours because if the flocke should perish by their negligence CHRIST will demand an acount of his Holinesse 2. That the prouinciall Councel shall be called by the Metropolitane or the most ancient Suffragane within one yeere at the most after the end of this Synode and afterwards euery two yeeres at the least That Bishops shall not bee forced heereafter to goe to the Metropolitane Church That those who haue not an Arch-bishop shall elect one in the prouinciall Synod in which hee ought to assist and receiue the constitutions thereof their exemptions and priuiledges otherwise remaining firme And the Diocesan Synods shall bee celebrated euery yeere in which the exempted except those who are subiect to general Chapters shall assist Which generall Chapters hauing secular Churches annexed in regard of them shall assist also 3. Bishops shall bee bound to visite the Diocesse euery yeere either in person or by visitors and all of it if they can or if it be large in two yeeres at the least Metropolitans shall not visite the Diocesse of the Suffragans but for a cause approoued in the prouinciall Councel The Arch deacons and other inferiours shall visite in person and shall take a Notary by consent of the Bishop The Visitor shall goe with a modest traine of men and horses dispatching the visitation as soone as may bee and shall not receiue any thing but frugall and moderate diet which may be giuen either in kind or money yet so as that if there bee a custome in any place not to receiue so much as these it shall be obserued also That Patrons shall not meddle with that which concerneth the administration of Sacraments or the visitation of the ornaments of the Church immoueable goods or rents of houses except it do belong vnto them by right of the foundation 4. That Bishops shall be bound to preach in person or hauing a lawful impediment by others And in case the Parish Priest be hindred that hee cannot preach in his owne Church hee shall at his charge maintaine another to doe it deputed by the Bishops And he shall preach euery Sunday and solemne feast and in Aduent and Lent euery day or thrice a weeke at the least That the Bishop shall admonish euery one to go to his owne Parish to heare the sermon That none shall preach against the Bishops will whose cure shall be that Christian doctrine be taught in euery Parish 5. That criminall causes against Bishops that be of great weight shall bee iudged by the Pope and if there shall be occasion to commit them to any out of the Court they shall be committed onely to the Metropolitan or to Bishops elected by the Pope and to take information onely reseruing the definitiue to the Pope but small matters shall bee iudged in the Prouinciall Councell or by Iudges deputed by them 6. That the Bishops shall dispense in the Court of Conscience with all their subiects in all their irregularities and suspensions for secret offences except voluntary murther and absolue from all cases reserued to the Apostolike Sea either by himselfe or his Vicar as also from the excesse of heresie by himselfe but not by a Vicar 7. That the Bishop shall haue care that the force and vse of the Sacraments shall be expounded to the people in the vulgar tongue before they bee administred according to the forme of a Catecechisme which the Synod will compose which the Bishop shall cause to be faithfully translated into the vulgar and to be expounded to the people by the Parish Priests 8. That to publike offenders publike Penance shall be giuen but the Bishop shall haue power to change it into a secret In euery Cathedrall Church a Penitentiarie Master Doctor or Licentiate in Theologie or Canon of the age of fourtie yeeres shall bee appointed by the Bishop 9. That the Decrees of the Councell vnder Paul the third and Pius the fourth concerning visitation of benefices exempted shall be obserued in the Churches which are not of any Diocesse which shall bee visited by the next Bishop as Delegate of the Apostolike Sea 10. That where visitation or correction of maners is in question no exemption or appeale though to the Apostolike Sea shall hinder or suspend the execution of that which is decreed or adiudged 11. That for titles of honour which are giuen to Protonotaries Count Palatines Kings Chaplaines or seruants in war Monasteries Hospitals those persons shall not be exempt from the authoritie of Bishops except they shall reside in the houses or vnder their obedience and
Kings Chaplaines according to the constitutions of Innocentius the 3. And exemptions granted to the seruants of Cardinals shall not be extended to that which concerneth benefices 12. That no person vnder the age of twenty fiue yeeres shall be promoted to dignities with cure and the Arch-deacons if it may be shall be Masters in Theologie or Doctors or Licentiate in the Canon Law And none vnder the age of two and twenty yeeres shall be promoted to any dignitie without cure Those that are promoted to Benefices with Cure shall bee bound to make profession of their faith with in two moneths and Canons shall doe the same And none shall be receiued to any dignitie Canonry or portion except he shall haue that order which it doth require and that age which is necessary for the receiuing of it That in Cathedrall Churches all the Canons and Portionaries shall be Priests Deacons or Subdeacons and the Bishop with the Chapter shall distribute how many shall bee of euery order but so as that one halfe at the least shall bee Priests The Synod doth exhort also that all the dignities and halfe the Canonries in the Cathedrall and famous Collegiat Churches may bee conferred vpon Doctors in Diuinitie or in the Canon Law and that none may bee absent more then three moneths in the yeere That the daily distributions may not be giuen vpon any pretence whatsoeuer to any that hath not beene present in the offices and that euery one shall performe his office in his owne person not by substitutes 13. There being many poore Cathedrall Churches a remedy shall bee consulted on in the Prouinciall Councell and the Pope desired to make prouision according to his wisedome The Bishop also shall haue care to prouide for poore Parish Churches either by vnion of some Benefice not regular or by assignation of first fruits or tithes or by contributions and collections of the Parishioners Parish Churches shall not be vnited to Monasteries Canonries simple benefices and religious orders of Souldiers and those that are vnited shall bee reviewed by the Ordinaries and the Cathedrall Churches not exceeding a thousand crownes and the Parish Churches not exceeding an hundred crownes shall not be hereafter burthened with pensions or reseruations of fruits Where the Parishes haue no certaine confines but the Sacraments are administred indifferently to those that doe demaund them the Bishop shall confine them and they shall haue their proper Parish 〈…〉 est And in Cities which haue no Parishes they shall bee erected as fast as may bee 14. The Synod doth detest and forbid all institutions or customes of paying any thing for the obtaining of titles or possessions except it be conuerted into pious vses declaring them to be simoniacall who shall vsurpe herein 15. In Cathedrall and Collegiate Churches where the Prebends and distributions are too smal the Bishop shal haue power to vnite simple Benefices or to reduce them to a smaller number 16. The Episcopall Sea being voyd the Chapter shall elect one or two Economickes or a Vicar within eight dayes or if not this authoritie shall be deuolued to the Metropolitane And the Bishop when he shall bee created shall take of them an account of the administration and punish them if they haue offended 17. That no Ecclesiasticall person though a Cardinall shall haue more then one Benefice which not being able to maintaine him honestly another simple Benefice may bee added so that they doe not both require personall residence which shall be vnderstood of all Benefices as well secular as regular of what title or qualitie soeuer though commended And hee that hath now more Benefices then one shall bee bound to leaue all but one within sixe moneths or if not they shall be all voyd Notwithstanding the Synod doeth desire that some prouision should bee made for those that resigne in some conuenient manner as shall seeme best to the Pope 18. In case of vacancie of any Church in any manner whatsoeuer all shall be written downe that are proposed or doe propose themselues and shall bee all examined by the Bishop with three examiners at the least and amongst all those which shall bee iudged fit the Bishop shall elect the most sufficient vpon whom the collation of the Church shall be made and in Ecclesiasticall patronages the Patron shall present to the Bishop him that is most worthy But in Lacke patronages he that is presented by the Patrons shall be examined by the examiners and not admitted except he be found to be fit And 〈◊〉 Examiners shall bee proposed euery yeere in the Diocesan Synod of which the Bishop shall elect three who shall bee Masters or Doctours Secularor Regular shall sweare to performe their duety and shall not receiue anything either before or after the examination That expectatiue graces for Benefices shall not bee granted hereafter nor any other extending to Benefices that shall bee vacant and withall the mentall reseruations shall be prohibited 19. That causes Ecclesiasticall euen beneficiall also shall bee iudged by the Ordinarie in the first instance and ended within two yeeres at the most That there shall be no appeale but from the definitiue sentence or from that which shall haue the force thereof except in those which the Pope shall thinke fit to call to himselfe for an vrgent and reasonable occasio 〈…〉 That matrimoniall and criminall causes shall bee reserued to the Bishop onely That in matrimoniall those that are prooued to be poore shall not bee forced to litigate out of the Prouince neither in the second or third instance except the aduerse part will allow food and charges of the suit That the Legats Nuncij and Ecclesiasticall gouernours shall not hinder Bishops in their causes nor proceed against Ecclesiasticall persons but in case of the Bishops negligence That the Appellant shall be bound to bring at his charge the actes made before the Bishop to the Iudge of the appeale which the Notarie being conueniently payed shall be bound to giue within one moneth at the farthest 20. That in the words of the decree made in the first Session vnder the present Pope Pius the fourth that is Proponentibus Legatis the meaning of the Synod was not to change in any part the vsuall manner of handling matters in generall Councels nor to adde or detract any thing besides that which hath beene constituted heretofore by the sacred Canons and by the generall Synods In the end the next Session was intimated for the ninth of December with power of anticipation to handle the sixt Article and the other which were proposed and deferred and other points also as opportunitie should serue and as they should be proposed in Congregation There was not such expectation of the issue of this Session as of the last as well because the generall curiositie was then satisfied as because it did seeme that the matter of Matrimonie could not affoord any thing of any great obseruation The world was more attentiue to see what issue the
Chalcedon it selfe which was one of those foure that Gregorie compares with the fower Gospells Pope Leo did not sticke to challenge it of vnaduisednesse 21 Therefore we see Councels haue been often opposite one to another And as Leo the Pope abrogated the Acts of Adrian Stephanus of Formosus Iohn of Stephanus And as Sabinian the Pope commanded all Pope Gregories writings to bee burnt as erronious and impious So wee see oftentimes that a later Councell hath repealed all the Decrees of a former The Carthage Councell decreed that the Bishop of Rome should not bee called either The High Priest or The chiefe of Priests or by any other the like name But following Councels haue stiled him not onely Chiefe Priest but also Chiefe Bishop and Head of the Catholique Church The Eliberine Councell decreed that nothing should be painted on the wals of Churches that ought of right to bee worshipped The Councell of Constantinople decreed that Images were not to bee suffered in Christian Churches On the other side the second Nicen Councell determined that Images were not onely to bee placed in Churches but also to bee worshipped The Lateran Councell vnder Pope Iulius the second was summoned for no other cause but to repeale the Decrees of the Pisan Councell So oftentimes the later Bishops oppose those that went before them and Councels damme vp one anothers lights For these men will not be tyed no not to their owne Councels but as far as they please and is commodious for them and wil bring grist to their Mill. The Basil Councel determined that a Councel of Bishops was aboue the Pope But the Lateran Councel vnder Leo decreed that the Pope was aboue the Councell And the Pope does not onely beare himselfe so but also commands him to be held for an heretike that shall thinke otherwise But yet all the Bishops and Abbats in the Councell of Basil say thus He that opposeth these truths is to be accounted an heretike How wil you behaue your selfe I beseech you Whatsoeuer you say or thinke either the Pope or the Councell will esteeme you an heretique All Popes for some ages last past haue opposed these trueths therefore all Popes that liued in these ages haue been Heretiques in the iudgement of the Councel of Basil The same Councell did with an vniforme consent remooue Pope Eugenius a Simoniacal and Schismaticall person and put Amideus in his place But Eugenius vilifies the Councels Decree and though hee were most Simoniacall and Schismaticall yet he continued to bee the Successor of Peter the Vicar of CHRIST and Head of the whole Church of GOD. Hee retained his former dignitie in despight of all their teeth and was magnificently carried as before vpon noble mens shoulders Amideus as one fallen from his horse walked on foote like a simple man and thought himselfe happie that of a Pope he was made a Cardinall The Councell of Trent commanded that Bishops should teach the people and that no one man should haue more then one Spirituall preferment at one time But they contrary to the Edict of their Councell accumulate Benefices and instruct not at all So they make Lawes but obey them not but when they list This is the esteeme they haue alwayes made of their owne Councels and the Decrees thereof 22 And why should wee hope for better successe at this present With what expectation or hope can any one come to the Councell Doe but thinke with your selfe what manner of men they bee vpon whose fidelitie learning and iudgement the weight of this whole Councell the discussing of all questions and the whole state of all things must lye and rest They are called Abbots and Bishops graue persons and faire titles men as it is beleeued of great importance for the gouernment of the Church of GOD. But take from these men their titles the persons they beare and their trappings there will nothing that belongeth to an Abbot or a Bishop remaine in them For they are not ministers of CHRIST dispensers of the mysteries of GOD they apply not themselues to reading or to preach the Gospell they feede not the flocke they till not the ground they plant not the Lords Vineyard nor kindle the fire nor beare the Arke of the Lord nor are the Ambassadours of CHRIST they watch not nor doe the worke of an Euangelist nor performe the duety of their ministery they intangle themselues with secular businesses they hide the Lords treasure they take away the keyes of the Kingdome of God they goe not in themselues nor suffer others they beate their fellow seruants they feede themselues and not the flocke they sleepe snort feast and ryot they are cloudes without water starres without light dumbe dogges slow bellies as Bernard sayth not Prelates but Pilats not Doctours but seducers not Pastors but imposters The seruants of CHRIST saith hee serue Antichrist The Popes will allow none but these to haue place and suffrage in the Councell The care and charge of Christ's Catholike Church must depend vpon their power and iudgement Vpon none but such as these doth Pope Pius relie But good GOD what manner of persons are they They hold it ridiculous to aske that question It is no matter say they how learned or how religious they bee what their aime is or what they thinke If they can sit vpon a Mule if they can ride through the streetes with pompe and with a noyse if they can come into the Councell and say nothing it is sufficient If you beleeue mee not and thinke I speake in iest heare what the facultie of Diuinitie and the whole Sorbone haue determined concerning this matter That which our great masters affirme say they concerning the due assembling of a Councell is to bee vnderstood thus that for the lawfull calling of a Councell it is sufficient that the forme of Law be solemnely obserued For if it should bee disputed whether the Prelates there assembled haue a good intention whether they bee learned especially in the Scriptures and are willing to obey wholesome doctrine it would proue an infinite businesse Those forsooth who fit mute like the statues of Mercurie not knowing what belongs to Religion will determine well concerning all points of Religion and whatsoeuer they say they cannot possibly erre 23 These are obliged to the Pope not through error and ignorance but by oath and religion So that although they should vnderstand the trueth they cannot without periurie make profession of it and are necessitated to breake faith either with God or man For this is the formal oath which they all take I N. C. Bishop will henceforward beare true faith to S. Peter and to the holy Apostolike Roman Church to my Lord the Pope N. and his successors which shall enter canonically I will not be a meanes either by word or deede that he may loose either life or member or be taken prisoner I will not reueale any counsell that hee shall impart vnto mee either by letters or message
keepeth him fast 44 Is crowned in Bolonia 52 Goeth to Rome is proud of his victorie in Africa 78 Is distasted with the Pope 110 And reconciled againe 111 Maketh the Pope afraid by residing at Ispruc so neere the Councell 355 Vseth meanes to make the Empire hereditarie but is crossed by his Nephew Maximilian 382 Quitteth the world 404 Charles the ninth the French King seemeth to fauour the Protestants 449 Alieneth Ecclesiasticall goods without the Popes leaue 712. 713 Wherewith his Holinesse is very angry 713. 793 Church what power it hath concerning the Sacraments 669 Whether it can make mariages void 756 Clement the seuenth Pope thinketh a Councell to be dangerous when the Popes authoritie is in question 34 Maketh a league with Francis the first the French King and inueigheth against the Emperour 37 Hee was illegitimate and created Pope by Simony 42 Is taken prisoner 44 Escapeth out of the Castle in the habit of a Merchant 45 Doeth suddenly recouer his greatnesse 47 Disswadeth the Emperour from desiring a Councell 50 And perswadeth him to proceed seuerely against the Lutherans 51 Sheweth a desire to call a Councell but meaneth to auoid it 58 Is aliened from the Emperour and ioyneth with France 64 His death vertues and vices 71 Colloquie betweene the Protestants and Papists 56 Another in Aganoa 92 In Wormes 93 In Ratisbon 95 And againe in Ratisbon 126 Colloquie in Wormes of foure and twentie Doctors 407 Of Poisi in France 451 Commendaes what they are is shewed by the Author in a large discourse 500 Commenda of all the Benefices in the world giuen by Clement the seuenth to his Nephew Hippolitus Card. de Medici 251 Communion of the cup denied by the Pope 290 Treated of in France 457 Demanded and discussed in Rome 458 459 519 520 522 523 526 528 529 537 556 559 560. Is denied in Councell by pluralitie of voices 567 Concubines of Priests are of Ecclesiasticall iurisdiction 82 Conclauists and their priuiledges 554 Conference at Marpurg betweene Luther Zuinglius 49 Conference in Nizza betweene the Pope French King and King of Spaine 85 Conference betweene the Pope and Emperour in Lucca 100 And another in Busseto 104 Confirmation the Sacrament is handled and a question disputed whether Bishops be the onely ministers of it 244 Confirmation of the Decrees of the Councell whether it ought presently to be made by the Pope is much disputed 814 815 c. Conseruators are Iudges granted to some particular men by the Pope to maintaine them in their pretended rights 352 353 Conspiracie in Genua of the Fieschi against the Dorij 222 Conspiracie in France against King Francis the second 421 Contarini is Legate for the Pope in Ratisbon 94 Speaketh as ambiguously as an oracle his exhortation to the Prelates 96 Complaineth that his answere was mistaken 97. Is suspected to be a Lutheran 100 His death 103 Continuation of the Councell is disliked by the Emperour and the French King but approoued by the King of Spaine 441 477 506 The Pope resolueth the continuation shall bee declared that the Councell may be dissolued but dareth not stand to it 511 Coronation of the Emperour in Bolonia 49. 52 Councels for what causes they began to be celebrated 2 Councell of Trent is opened by singing amasse of the holy Ghostonely 116 Councels held by Secular Princes 136 Councels doe deliberate of faith not by diuine inspiration but by humane disquisition 230 The question whether they haue greater authoritie then the Pope is forbid by the Legates to be handled 231 How the Spirit did worke in the Councell of Trent 276 The Councell is remanded to Trent from Bolonia 302 303 Councels doe not binde by their decrees the Churches absent 320 The Councell of Basil what authoritie it had 566. The Councell of Constance is commended by the Generall of the Serui. 567 The Councell of Trent was assembled to remedy abuses but was vsed to increase them The State of it is quite altered 782 The conclusion of it 803 Count of Luna is receiued in congregation and protesteth about his place 707 708 Creed established in the fourth Session 147 D. DEcrees of Iustification 223 And of Reformation 226 Are censured in Germany 227 A decree concerning the Sacraments 263 Concerning Baptisme 264 Concerning Confirmation 264 A decree of Reformation 264 A Decree concerning the Eucharist 339 A decree of Reformation 340 The decree Proponentibus Legatis is made and contradicted 469 The Spanish Ambassadour desireth it may be abrogated 720 The Emperor disswadeth the King of Spaine from desiring the abrogation of it 727 A decree of the institution of Bishops and of Residence 723 Another concerning Residence 736 Concerning Priest-hood and the other Orders 738 Another concerning Order 740 741. A Decree of reformation 787 788 Another concerning Purgatory 799 Decrees of the Councell of Trent must not haue any glosses or interpretations made vpon them but all doubts must bee referred to the Pope 817 Degradation of Prelats and the lawes thereof 336 337 Denmark embraceth the reformed religion 84 Deputies appointed in Rome ouer the Councell 168 256 257 Diet of Wormes 13 Of Noremberg 24. Of Spira 35 36 Of Ausburg 52. Of Aganoa 92 Of Ratisbon 94 126 183 Diets in Ausburg 272 292 306 388 Diocesan Counsels held in diuers Prouinces 296 297 Dispensations whether they may be graunted without a lawfull cause 253 What they are 675 are maintained at large by Laynez Generall of the Iesuits 721 Whether they haue brought more aduantage or disprofit to the Sea of Rome 791 Distributions called Canonicall what they are 495 The power of Bishops concerning them 556 Diuorce is handled by Dominicus Soto 670 and by Iohn Ramirez 671 The Venetian Ambassadors desire that the Grecians within their dominions may bee permitted to put away their wiues for fornication because they haue alwaies done so 755 Dominicans were emploied in Saxonie to vent Indulgences 5 are opposite to the Franciscans in the point of the reall presence 328 Duke of Saxonie called Iohn Frederick disputeth whether hee may cary the sword before the Emperor and stand at the Masse 52 Hee publisheth a Manifest against the Emperour 190 Who setteth forth a Bando against him 201 Hee had equall authority with the Landgraue of Hassia which maketh them both vnfortunate 204 Hee is taken in battell and condemned to die 270 But pardoned vpon very hard conditions 270 Duke of Saxonie called Maurice created Elector by the Emperour Charles the 5. sendeth ambassadours to the Councell 362 Who demand a safe-conduct 363 One of them makth an Oration in Councell 367 The Duke taketh Ispruc scarreth Charles the Emperour very much who setteth Iohn Frederick the deposed Duke at liberty 378 Duke of Wittenberg sendeth ambassadours to the Councell who present the Confession of their faith 355 Hee sendeth order to them to proceed in their negotiation 359 The Presidents will not suffer their confession to be disputed of in Councell 359 360 One of the Ambassadours maketh an
buriall and resurrection of CHRIST yet it was condemned by all and many places of the Prophets were alledged where aspersion or effusion of water is spoken of all which they sayd ought literally to be vnderstood of baptisme All set themselues against those three which speake of the baptisme of children alleadging the doctrine of the ancient Fathers and Schoolemen and many inuectiues were made against Erasmus attributing vnto him the Erasmus is taxed inuention of the fifteenth saying it was impious and pernicious and would open a way to abolish all Christian Religion adding that if the children of the vncircumcised Iewes comming to age were bound to keepe all the law and were punished for transgressing it it was 〈…〉 compell the sonnes of the faithfull to obserue the Christian law that th 〈…〉 had deseruedly condemned the Article and so ought the Synod to ded They concluded that the sixteenth was conteined in the former Articles because it did take away Penance one of the seuen sacrament But all said that the last was contrary to the proper ministry of baptisme in the very beginning whereof the catechized is admonished that if hee will haue eternall life it is necessary to obserue all the commandements In the Articles about confirmation there was no difference and all Of Confirmation Chrisme and Vnction for their ground did alleadge the Councel of Florence And that which is said in the third Article that yong men did formerly giue an account of their faith in the presence of the Church was generally decided that not beeing vsed in these times one ought to beleeue it was neuer vsed before for the Church would neuer haue intermitted that ceremonie Many places of Councels and ancient writers were alleadged making mention of Chrisme and Vnction which cannot agree to instruction or examination Therefore they concluded that it was a most vaine ignorance to change so principall a Sacrament against the common meaning of all the Church into a rite perhaps vsed in some particular place but neuer vniuersally as the Vnction of the Chris 〈…〉 Vpon the last article there was much difficultie in regard Saint Gregorie Whether onely the Bishop be minister of Confirmation the Pope did graunt the ministery to simple Priests The Franciscans according to the doctrine of Saint Bonauenture followed by Iohn Scotus and their order which doeth attribute the ministery to the Bishop onely as Pope Adrian the sixt did also maintaine answered that it was a permission onely for that time and against the Popes will to auoide the scandall of those people or else that the Vnction permitted by Gregorie was not the Sacrament of confirmation Which answere not pleasing Saint Thomas because it did not wholly free the Pope from hauing erred hee found a temper and said that though the Bishop bee the minister of Confirmation yet with the Popes permission it may bee administred by the Priest Others opposed and said that the doctrine of the Romane Church was absolute that the ministers of Sacraments are instituted by CHRIST whom though the Pope can command to the exercise of the ministerie yet hee cannot make the Sacrament to be of force that is administred by others nor nullifie that which is conferred by the minister instituted by CHRIST though against his commandement And therefore if CHRIST hath instituted the Bishop for minister the Pope cannot make that grant to the Priest if CHRIST hath granted that the Priest may doe it the Pope cannot hinder him For it would seeme a strange thing that in the other Sacraments being all of greater necessitie CHRIST should prescribe the minister without leauing any libertie vnto men and in this which may at any time bee deferred vse a singularitie whereof for sixe hundred yeeres vntill the time of Gregorie no man had made any mention building an Article of faith vpon foure words spoken by occasion and if the epistle had been lost no man would euer haue inuented that distinction vnusuall in such a matter nor to bee applied to any thing but to this place of Gregorie Others being not satisfied with the resolution of either party did propose that the words of the Florentine Councell should bee taken Some thought fit onely to condemne him that would say that the Priest and not the Bishop onely is the ordinary Minister giuing by the word ordinary power to inferre therefore there is another extraordinary or to say that there can bee no other because the Sacraments haue no Minister but Ordinarie While the forenamed Articles were discussed by the Diuines in the Congregation A Decree of Reformation conteyning sixe heads of the Canonists assembled to collect and remedie the abuses concerning the Sacraments in generall and in particular of Baptisme and Confirmation a Decree was made conteyning sixe heads which said thus in substance That the Synode desiring to remooue the abuses brought in by men or time and to teach the Ministers of Churches and all the faithfull how to gouerne themselues in obseruing ministring and receiuing the Sacraments doeth ordaine 1. That the Ecclesiasticall Sacraments shall bee freely conferred without taking or demanding any thing for them vnder any pretence whatsoeuer and no chest vessell cloath or any such thing shall bee shewed by which a demand may bee intimated nor the Sacrament shall bee denied or deferred vpon pretence of any long and ancient custome not to conferre them before some certaine stipend bee paid or satisfaction of some debt considering that neither custome or length of time doeth diminish the sinne but rather increaseth it and the offenders shall bee punished according to the lawes made against symoniacall persons 2. The Sacrament of Baptisme shall not bee conferred in prophane places but in Churches onely except in case of necessitie and when the children of Kings and Princes are to be baptized according to the constitution of Clement the fifth which shall not take place in all that haue dominion but onely in great Princes Neither shall the Bishop giue the Chrisme but in seemely ornaments and in the Churches sacred places or Episcopall houses 3. The Sacrament of Baptisme shall bee administred by able Priests in the mother Churches onely except by reason of great difficulty to goe to them the Bishop thinke fit to grant it to other Churches or that it hath been granted time out of minde in which Churches holy water taken from the mother Church shall bee kept in a cleane and decent vessell 4. In Baptisme and Chrisme there shall bee allowed but one God-father who shall neither bee infamous nor excommunicated nor interdicted nor vnder age nor a Monke nor any that cannot performe what he promiseth And in Chrisme hee shall not bee receiued for a god-father who hath not receiued Chrisme himselfe 5. To take away the abuse practised in many places to carry about the water of Baptisme or christened children with their forehead bound to make many god-fathers by washing of the hands or loosing the forehead the Priests in regard
no compaternity is contracted by these meanes shall not permit the water of Baptisme to bee carried out of the Church but shall cause it to bee cast into the Sacrary and the Font to bee shut vp And the Bishops when they giue the Chrisme shall make two clerkes stand at the Church doore to vntie and wash the foreheads of those that haue receiued the Chrisme not suffering any that is tied to goe out of the Church 6. The Bishops shall bee diligently carefull not to confirme any who is excommunicated interdicted or in mortall sinne And though the Canonists did more easily agree in these Decrees then the Theologues in their discussions yet some differences were amongst them for resolution whereof because after long disputation they could not agree they put them informe and referred the decision to the generall Congregation The first doubt was whether vnto these wordes that Difficulties referred to the generall Congregation is that nothing shall be required or demanded it should bee added or receiued The second whether they should adde these words vnder pretence of any custome whatsoeuer The third whether they should vse some words to signifie that the Synode doeth not prohibite valuntary oblations or doth prohibite them onely when they are giuen in regard of the Sacrament and not for other respects of pietie or whether the Decree should bee left in its vniuersality But there was the same difficulty in the generall Congregation impossible In which they could not be decided to bee reconciled Those that required the additions not to receiue or pretend custome alleadged the Gospel Freely you haue receiued freely giue and many Canons anathematizing him that giueth or receiueth a temporall thing for a spirituall That custome against the law of God and nature is corruption and cannot take place That in the title of simonie the custome of giuing or receiuing for possession of benefices benedictions of marriages for burials benediction of the Chrisme for oyle or for the ground of the buriall is reprehended and condemned Which the rather ought to be applyed to the Sacraments in regard if that bee not prohibited nothing is done because the corruption is vsed in all places and euery one will excuse himselfe with it That as the custome of receiuing any thing before is condemned in the Decree so the custome to receiue after ought to bee condemned by the same reason or else by condemning that this is approoued And for voluntary oblations they would haue it generally forbid to giue or receiue any thing a little before or a little after for any respect whatsoeuer because in respect of the time one may presume that it is giuen for the Sacrament And heere the glosse was alledged which saith that howsoeuer it is a worke of pietie to put money into the boxe yet to doe it in time of receiuing the Sacrament breedeth suspition of simonie and therefore that the time is to bee respected which may make a thing seeme euill which otherwise may bee accounted good That God doeth command to take away all occasion of scandall and to absteine from all appearance of euill And therefore that the Sacraments may bee purely administred they would haue voluntary oblations absolutely forbid in time of administring the Sacraments exhorting the faithfull to vse them in other times and occasions On the other side was alleadged that the fourth Councell of Carthage granteth the receiuing of what is offered for baptizing of Children and that the Diuines hauing determined that no temporall thing shall be receiued for the Sacrament doe consent withall that one may receiue for the paines in administring them and much rather when it is giuen or receiued not in respect of the Sacrament but by way of almes or else the Laity would haue no occasions to exercise workes of charity and the poore Curates would not be able to liue They alleadged the authoritie of Saint Paul That it is not lawfull to muzzel the Oxe that treadeth the corne and that he that serueth at the altar should liue by it That it should neuer be confessed that any custome is introduced to giue or receiue any thing for the ministring of the Sacraments because it being generally vsed it would bee as much as to say that a pernicious abuse hath beene tolerated yea approued in the Church vniuersall Therefore that they ought not to speake of breaking a custome that was neuer in vse least thinking to remedy that which is not euill but so esteemed by the tendernesse of some mens consciences the Church should receiue a mortall wound Their principall reason was that Innocentius the third in the generall Councell in the Chapter Ad Apostolicam doeth not onely declare the custome of making oblations in the administration of Sacraments to be lawfull and ordaine it should bee obserued but that the Bishop should be punished in case he should go about to change it Therefore to determine the contrary now would be to condemne very scandalously a Pope a general Councel as approuers and defenders of a pernicious error It was replyed by the other side that the Statute of the Councell of Carthage doth condemne seuerely the exaction and doth tolerate the voluntary oblation but that it was amended by the Councell of Heliberum which forbiddeth the vse obserued in those times that the baptized should put some money into the font That the inuentiō of the Diuines distinguished the ministery of the Sacrament from the paines in administring it and the distinction to receiue in respect of the Sacrament or of some thing else and that of the first and second intention are metaphysicall and chimericall considering the words of the Gospell are deliuered in absolute termes not subiect to cauill or glosses which doe marre the Text That God by Moyses and Saint Paul prohibiting the muzzell doth meane that food should not bee denyed to the hungry beast yet that he should not be filled with superfluity That the pouertie of the Cleargie could not be pretended hauing not onely competent but abundant reuenues That the abuse is that the gouernors of Churches reside not in their benefices and yet will receiue all the fruites hiring the incertaintie to poore seely Priests who are forced to sell all to keepe themselues aliue That they should rather make prouision that all should reside by which meanes they would haue more then enough for their maintenance and should not need to sell the Sacraments And by this occasion they began againe to dilate of residencie and of the good that would follow declaring it to bee De iure diuino That if any benefice with cure of soules bee small prouision should bee made by vniting other simple benefices and in case there were no other way by causing the people to contribute for their maintenance That it is better and pleaseth God more to confesse the error past and to redresse it then to defend it and perseuere And the Cardinall of Monte who otherwise did not seeme inclined