of sinne by meanes of the seed and generation saying That as if Adam had not sinned righteousnesse would haue beene transfused not by vertue of the generation but onely by the will of God so it is fit to finde another meanes to transfuse sinne And hee explaned his opinion in this forme that as God made a Couenant with Abraham and all his posteritie when he made him father of the faithfull so when he gaue originall righteousnesse to Adam and all mankinde hee made him seale an obligation in the name of all to keepe it for himselfe and them obseruing the commandements which because he transgressed he lost it as well for others as himselfe incurred the punishments also for them the which as they are deriued into euery one so the very transgression of Adam belonged to euery one to him as the cause to others by vertue of the Couenant so that the action of Adam is actuall sinne in him and imputed to others is originall because when hee sinned all mankind did sinne with him Catarinus grounded himselfe principally for that a true and proper sinne must needs bee a voluntary act and no other thing can bee voluntary but the transgression of Adam imputed vnto all And Paul saying that all haue sinned in Adam it must bee vnderstood that they haue all committed the same sinne with him He alleadged for example that St. Paul to the Hebrewes affirmeth that Leui paid tithe to Melchizedek when hee paid it in his great Grandfather Abraham by which reason it must bee said that the posteritie violated the commandement of GOD when Adam did it and that they were sinners in him as in him they receiued righteousnes And so there is no need to run to lust which infecteth the flesh whence the soule receiueth infection For it cannot bee vnderstood how a spirit can receiue a corporall passion and if sinne were a spirituall blemish in the soule it could not first be in the flesh and if it be corporall in the flesh it can work none effect in the spirit That the soule by ioyning it selfe with an infected body doth receiue spirituall infection is an vnconceiueable transcendencie He prooued the couenant of God with Adam by a place of the Prophet Osea by another of Ecclesiasticus and by many places of Saint Austin That the sinne of euery one is the act onely of the transgression of Adam hee proued by Saint Paul when hee saith That by the disobedience of one man many are made sinners and because the Church hath euer vnderstood that sinne is nothing else but a voluntary action against the law of which kind there was none but that of Adam and because Saint Paul saith That death entred by originall sinne which entred onely by actuall transgression And hee brought for the principall proofe that though Eue did eate the apple before Adam yet she knew not she was naked nor that shee had incurred the punishment but onely after Adam had sinned Therefore Adams sinne as it was not his alone but of Eue too so was it also of all his posteritie But Fryar Dominicus Soto to defend the opinion of Saint Thomas and of the other Diuines from the obiections of Catarinus brought a new exposition Dominicus Soro crosseth the opinion of Catarinus and said that Adam sinned actually in eating of the forbidden fruit but after he remained a sinner by an habituall qualitie caused by the action as by euery bad action such a disposition is bred in the minde of the actor by which though the act be past he remaineth and is called a sinner that Adams action was transitory nor had existence but while hee wrought that the habituall qualitie remaining in him passed into the posteritie and is transfused as proper vnto euery one that Adams action is not originall sin but that consequent habit which the Theologues call priuation of righteousnesse which may be wel expounded cōsidering that man is called a sinner not only when hee transgresseth actually but after also vntill the sinne bee cancelled not in regard of the punishments or other consequences of sinne but in regard of the preceding transgression it selfe as that which maketh a man crooked vntill hee bee straightned againe who is said to be so not by an actuall action but by that effect which remaineth after the action is past Hee compared originall sinne to crookednesse as it is indeede a spirituall obliquitie for the whole nature of man being in Adam when hee made himselfe crooked by transgressing the Precept the whole nature of man and by consequent euery particular person remained crooked not by the curuitie of Adam but by his owne by which hee is truely crooked and a sinner vntill hee bee straightened by the grace of God These two opinions were sharpely disputed and euery one pretended that his owne should be receiued by the Synode But in the consideration how originall sinne was remitted they agreed How original sin is renutted all that it is cancelled by baptisme and the soule restored pure into the state of innocencie though the punishments which follow sinne bee not remooued that they may bee an exercise for the iust And this all of them expounded by saying that the perfection of Adam consisted in an infused qualitie which adorned the soule made it perfect and acceptable to God and exempted the bodie from mortalitie And God for the merit of CHRIST giueth vnto those that are regenerated by baptisme another quality called iustifying grace which wiping out euery blemish in the soule maketh it pure as was that of Adam yea in some it worketh greater effects then originall righteousnesse but onely that it worketh no effect in the bodie whereby mortalitie and other naturall defects are not remooued Many places of Saint Paul and the other Apostles were alleadged where they say that baptisme washeth cleanseth illuminateth and purifieth the soule so that no condemnation spot or wrinkle remaineth It was exactly discoursed how if the baptised haue no sinne sinne can passe into their children Whereunto Augustinus answered with examples onely as of a circumcised father the sonne is borne vncircumcised and of a blinde man one that can see and of a pure graine one clad in straw Catarinus answered that the Couenant was made with Adam onely and that euery one hath sinne by imputation of that of Adam so that the intermediate Parents haue nothing to doe therein and if the forbidden fruit had beene eaten not by Adam but by one of his sonnes his posterity had not sinned and if Adam had sinned after hee had begotsonnes his sinne had beene imputed to them though borne before Soto disputed against it that if Adam had sinned after his sonnes were borne those would not haue beene obnoxious vnto it but their posterity should The common voyce was that the sixt Article was hereticall for saying there remaineth in the baptized something worthy of death and the seuenth for leauing remainders of sinne in the baptized and the eight
should be fitted to the exigence of the text read and the capacitie of the auditors After many Discourses in many Congregations they came to establish the Decrees for the Sermons and to ouercome the difficulties they caused the Prelates who were their assured friends to negotiate with the Italian Bishops wishing them to consider how much they were bound for the honour of their nation to vphold the dignitie of the Papacie whose authoritie was treated of by medling with the priuiledges and what they might hope for from the Pope and Legates applying themselues to that which is iust and not depriuing the Friars of that they haue enioyed so long That it was dangerous to despise so many learned men now when heresies doe trouble the Church That the authoritie of Bishops should be enlarged by granting them power to allow or disallow the Preachers when they preach out of the Churches of their Order and when they preach in them by making them acknowledge the Prelate first asking his benediction That the Bishops might punish the Preachers for heresie forbid them to preach to auoyd scandall That they should bee contented with this and that other things should bee added as occasion serued By this meanes they gained so many that they were secure to establish the Decree with those conditions But there remained another difficulty because the Friars and Generals were not satisfied and to distaste them was not secure and expresly forbid by the Pope They endeauored to shew them that the grant made to the Bishops was iust and necessary whereof themselues were cause by extending their priuiledges too much and by passing the bounds of honesty In fine by admonishing the Bishops to proceed so that the Friars might not haue cause to complaine the Generals also were pacified When they made knowne their resolution to condemne in the same Session the Lutheran opinions of originall sinne they alleadged that to keepe the order of putting both the matters together it was necessary to handle some poynt of faith and that they could not begin from any other poynt And they proposed the Articles extracted out of the Protestants doctrine in that matter to bee examined and discussed by the Diuines in the Congregations whether they ought to bee condemned for hereticall The Cardinall Pacceco said that the Councell was to handle Articles of faith onely to reduce Germanie the which hee that would doe out of season should not onely faile of his ende but make matters worse When there is opportunitie to doe it it cannot bee knowen to those in Trent but onely to him that sitteth at the sterne of that Countrey who seeing all particulars knoweth when to applie the medicine Therefore hee aduised that they should craue by letters the opinion of the principall Prelates of the Nation before they went any further or that the Popes Nuncio should speake thereof with the Emperour To which opinion the Emperours Prelates induced by the Ambassadour did adhere But the Legates commending their iudgement and promising to write to the Nuncio added that notwithstanding this the Articles might bee disputed by the Diuines to gaine time whereunto the Cardinall also and the others adhered hoping that many difficulties might come acrosse to cause a delay and the Ambassadour Toledo was contented so that the Summer might bee past before the definition were made The Articles proposed were 1. That Adam by transgressing the precept hath lost iustice and incurred the The points of originall sinne to bee discussed wrath of God and mortalitie and though hee bee impaired both in soule and bodie yet no sinne is transferred from him to posteritie but onely corporall punishments 2. That Adams sinne is called originall because it is deriued from him to posteritie not by transmission but by imitation 3. That originall sinne is ignorance or contempt of God or want of feare without confidence in his Maiestie without diuine loue and with concupiscence and bad desires and generally a corruption of the whole man in his will soule and body 4. That in children there is an inclination to euill proceeding from the corrupted nature so that after the vse of reason it bringeth forth a loathing of diuine things and an immersion in matters of the world and that this is originall sinne 5. That children at the least borne of faithfull parents though they are baptized into the remission of sinnes yet they haue no sinne by descending from Adam 6. That originall sinne is not cancelled in Baptisme but not imputed or so razed that it beginneth to diminsh in this life and is wholly rooted out in that to come 7. That the sinne remayning in the baptized hindereth his entrance into heauen 8. That concupiscence which cherisheth sinne and remayneth after baptisme is truely sin 9. That the principall punishment due to originall sinne is hell fire besides corporall death and other imperfections vnto which man is subiect in this life The Diuines in the Congregation agreed that to discusse those Articles it was necessary not to proceed in that order but to examine all the matter methodically and see what was sinne in Adam and what deriued from him to posterity is sin in all men called originall how it is transmitted and how remitted In the first point also they agreed that Adam being depriued of righteousnesse The discussion of originall sinne his affections rebelled against reason which the Scripture vseth to expresse saying the flesh rebelleth against the spirit and by one onely name calleth his defect Concupiscence That hee incurred the wrath of God and corporall mortalitie threatned by God together with the spirituall death of the soule and yet that none of these defects can be called sinne but punishments that follow For sinne is formally the transgression of a diuine precept And here many enlarged themselues to finde out the kinde of this fault Some said it was pride some gluttony some infidelity and some more soundly that it might bee drawne to all these and more But hee that will take S. Pauls words for his ground can put it in no other kinde but of pure disobedience But seeking to know what thing deriued from Adam is sin in vs the opinions were more diuers For S. Austine who first sought into the essence thereof following S. Paul said it is concupiscence And S. Anselmus many hundred yeeres after holding that sin is cancelled in the baptized concupiscence still remayning maintayned that it is the priuation of originall righteousnesse which in Baptisme is renewed by a thing equiualent which is grace But S. Thomas and S. Bonauenture desiring to reconcile these two opinions considered that in our corrupted nature there are two rebellions one of the soule against God the other of the sences against the soule and that this is concupiscence and that vnrighteousnesse and therefore both together are the sin And S. Bonauenture gaue the first place to concupiscence saying that this is positiue and the other negatiue And S. Thomas contrarily made
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
And hauing changed his mind maketh a long discourse in Consistorie those of the house of Colonna and abolished the Monitory sent out against the Cardinall called a Consistory the thirteenth of September in which hee comiserated in a long discourse the calamities of Christendome bewayled the death of the King of Hungarie and attributed all misfortune to the anger of God stirred vp by sinne confessing that all began from the deformation of the Clergy Hee shewed how it was necessary for the appeasing of it to begin for so hee said from the house of God wherein hee would giue example in his owne person He excused the raysing of armes and the Processe against those of the house of Colonna exhorted the Cardinalls to amend their manners said hee would goe in person to all the Princes to negotiate an vniuersall Peace resolute rather to die then to leaue this enterprise vntill he had brought it to effect yet assuredly trusting in God to see the conclusion thereof The which being obtained hee resolued to call a generall Councell to extinguish the diuision in the Church and to take away the heresies Hee exhorted the Cardinalls euery one to thinke of and propose vnto him all those meanes which they thought might serue for these two endes that is to plant peace and roote out heresie The Popes discourse was published throughout Rome and Italie and Copies thereof were The Popes discourse was thought not to be sincere sent abroad by many and though it was much helped by the commendation of his followers yet few beleeued it to bee sincere 88 But in Spaine the two letters being presented by the Popes Nuncio to the Emperour the one a day after the other there was much surmising raised in the Counsell of that Prince Some of them beleeued that Clement repenting himselfe of the bitternesse of the first had wrot the second for a medicine wherefore they aduised that no notice should bee taken thereof And this opinion was increased by a report giuen out by the Nuncio that Surmises in Spaine concerning the two Briefes of the Pope by the second hee had receiued order that if the first were not deliuered it should not bee deliuered at all but sent backe againe and the second onely consigned The wiser sort saw well enough that if the Pope had repented hee might haue preuented the first Corrier by causing the second to make more hast moreouer that it was not likely that so wise a Prince as hee would resolue to write so bitterly without great consultation Therefore they thought it was a kind of cunning to make a protestation and not to haue an answer And it was resolued that the Emperour should imitate him answering The Emperour maketh two answeres to the first with termes fitting seuerity and a day after to the second according to the forme thereof 89 And so it was done and an apologeticall letter was written by the Emperour the seuenteenth of September which in the originall conteined 22. The first conteined 22 sheets of 〈◊〉 all paper sheetes of royall paper which Mercurius Gattinara presented open to the Nuncio and read it to him and sealed it in his presence and consigned it that hee might cause it to be deliuered to the Pope In the beginning of the letter the Emperour shewed that the forme which the Pope held was disproportionable to the duty of a true Pastor and not correspondent to the filiall obedience which hee had performed towards the Apostolicall Sea and his Holinesse who so praysed his owne actions and so condemned his with titles of ambition and auarice that he was constrained to declare his innocency And beginning the narration from what happened in the time of Leo afterwards in the time of Adrian and finally in his Papacie he shewed that he had a good intention in all his actions and was inforced to doe as hee had done laying the fault vpon the Pope Hee repeated many benefits which hee had done him and on the contrary side many treaties which the Pope had made against him in diuers occasions and in conclusion he said that he desired nothing more then the publique quiet an vniuersall peace and the iust liberty of Italie Which things if they were desired by his Holinesse hee ought to lay downe his weapons putting Peters sword into the sheath For this foundation being laid it was easie to build peace thereupon and to apply themselues to correct the errours of the Lutherans and other heretiques wherein hee should haue found him an obedient sonne But if his Holinesse did otherwise hee protested before God and men that hee could not bee blamed for none of these sinister chances which should happen to Christian Religion promising that if hee will admit his iustifications as true and lawfull hee will not remember any iniuries receiued But if hee shall continue to beare armes against him because this will not bee the office of a father but of a party nor of a Pastor but of an assayler it will not be conuenient that hee bee iudge in those causes and there being none other vnto whom recourse may he had against him for his own iustification hee will referre all to the knowledge and iudgement of a generall Councell of all Christendome exhorting his Holinesse in the Lord to intimate it in a secure and fit place limiting vnto it a conuenient terme For seeing the state of the Church and of Religion to be altogether troubled to prouide for his owne and the Common-wealths safety hee flieth to that sacred and vniuersall Councell and appealeth vnto it against all the threats past and grieuances to come 90 The answer to the second was made the eighteenth and in that he said that hee was glad to see his Holinesse treat more louingly and to desire peace The Emperours answer to the second Briefe more earnestly in his second letters which if it were as much in his power to establish as it is in the power of others to make warre he should see what his mind was Although he thinketh that his Holines speaketh as thrust forward by others not of his voluntary mind and hopeth in God that hee will rather procure the publique good then follow the affections of other men Wherefore he prayeth him to behold the calamities of Christendome For he calleth God to witnesse that he will be alwaies ready to let euery one know that he hath none other end then the glory of God and the safety of his people as he hath written more at large in the other letters 91 The Emperour the sixt of October wrot also to the Colledge of Cardinalls that he was exceedingly grieued that the Pope forgetting the Papall The Emperor writeth to the Colledge of Cardinals dignity went about to disturbe the publique quiet and when he thought hee had giuen peace to the whole world by making the accord with the French King that letters came to him from his Holinesse such as hee neuer thought would
is iust and honest to please the Pope but he knew wel that in a Nationall Councel he should neither be able to reconcile the parties nor find whom to make iudge The Ambassadour of Mentz and Triers diuided themselues from the other foure and being vnited with all the Catholikes approoued the Tridentine Councell and besought Caesar to protect it and to perswade the Protestants to goe thither and submit themselues vnto it They answered that the Councell in Trent was not free as was demanded and promised in the Imperiall Diets they desired againe that the Emperour would obserue the peace and ordaine that Religion might be established in a lawfull Councell of Germanie or an Imperiall Diet Job a Colloquie of learned men 〈◊〉 both 〈◊〉 In this Interim the Emperour had made secret prouision for warre which not being able longer to concedles 〈…〉 knowen to the Protestants in the Diet and because peace was concluded with the French King and The prouisions for warre against the 〈◊〉 Protest 〈…〉 〈◊〉 no longer be concealed truce with the T 〈…〉 euery one did easily perceiue the cause especially for that a fame was spread 〈…〉 the Pope also and Ferdinand did arme whereby all was in confusion And the Emperour seeing hee was discouered the ninth of Innosent the Cardinall of Trent Post to Rome to demand of the Pope the succours 〈◊〉 promised and sent Captaines with money into Italie and Flanders to leuie Souldiers and sollicited the Princes and Protestant German Captaines not combined with those of the league of Smalcalda to follow his colours affirming and promising bee would not make warre for Religion but suppresse the rebellion of some who vnder that pretence would not acknowledge the Lawes nor the Maiestie of the Prince By this promise he quieted many of the Cities who before had receiued the renouation in the Rites of the Church promising all beneuolence to the obedient and securitie for their Religion But in the Councell there being no more difference amongst the Fathers concerning the things discussed and the decrees of faith and reformation being framed the Emperours Ambassadour being not able any longer to resist the Legats resolution the seuenteenth of Iune being come the day appoynted for the Session Alexander Pichalhomini Bishop of Pianza sang Masse Marcus Laureus a Dominican Friar preached and when the vsual ceremonies were ended the decree of faith with fiue Anathematismes was read 1. Against him that confesseth not that Adam by transgressing hath The Decree of faith with 5. a 〈…〉 t 〈…〉 in the Session lost sanctitie and iustice incurred the wrath of God death and thraldome to the Deuill and is infected in soule and body 2. Against him that auerreth that Adam by sinning hath hurt himselfe onely or hath deriued into his posteritie the death onely of the body and not sinne the death of the soule 3. Against him that affirmeth that sinne which is one in the beginning and proper to euery one transmitted by generation not imitation can bee abolished by any other remedie then the death of CHRIST or denieth that the merit of CHRIST is applied as well to children as to those that bee of ripe yeeres by the Sacrament of Baptisme ministred in the forme and rite of the Church 4. Against him that de 〈…〉 eth that children which are newly borne ought to be baptized though the sonnes of Christians or saith they are baptized for remission of sinnes but not because they haue contracted any originall sinne from Adam 5. Against him that denyeth that by the grace of Baptisme the guilt of originall sinne is remitted or saith that all is not remooued which hath the true and proper nature of sinne but that it is razed and not imputed concupiscence still remaining in the baptized for an exercise which cannot hurt but him that consenteth to it the which beeing called sinne by the Apostle the Synod declareth that it is no true and proper sinne but is so termed because it ariseth from sinne and inclineth to it That the Synod meaneth not to comprehend in the decree the blessed Virgin but that the constitutions of Sistus 4. ought to be obserued which it doth renew The Decree of the reformation containeth two parts one in matter of the Lectures the other of the Sermons For the Lectures it was ordered that in the Churches where there is a stipend allotted for reading Diuinitie the Bishop should prouide that the holy Scripture should bee read by the Stipendary it he be fit and not being fit the Bishop should depute a substitute The Decree of reformation to performe the charge but for hereafter that the benefice should not bee conferred but vpon a sufficient person That in the Cathedrall Churches of populous Cities and collegiate Churches of great Castles where no such stipend is assigned the first Prebend that falleth void should bee applyed to that vse or some simple benefice or a contribution of all beneficed men to institute the Lecture That in poore Churches there should bee at the least a Master to teach Grammer who shall enioy the fruits of some simple benefice or haue a stipend from the Capitular or Episcopall table or the Bishop shall finde some other way to effect it That in the Cloysters of Monkes there should be a Diuinitie Lecture if it may bee wherein if the Abbats shall bee negligent they shall bee constrained to doe it by the Bishop as the Popes Delegate That in the Conuents of the Regulars there should bee deputed Masters of sufficiencie to performe this charge That in publique studies where a Diuinitie Lecture is not instituted it shall bee instituted by the charitie and pietie of Princes and Republiques and where it hath beene instituted and neglected it shall bee restored That none shall bee made a Lecturer either publike or priuate before hee bee approoued by the Bishop as fit for his life manners and knowledge except those that reade in the Cloysters of Monkes That the priuiledges granted by law to Publique Readers in Diuinitie and schollers for the enioying of the fruits of their benefices in their absence shall be preserued Concerning Sermons the Decree containeth that the Bishops and Prelates bee bound if they bee not hindered to preach the Gospel in person and if they bee to substitute men of sufficiencie That the inferiour Curates ought to teach things necessary to saluation either by themselues or others at the least on Sundayes and solemne Feasts whereunto they shall bee constrained by the Bishops any exemption notwithstanding And the Curates of the Parishes subiect to Monasteries which are in no diocesse shall be constrained to the same by the Metropolitanes as Delegates of the Pope in case the Regular Prelate shall be negligent That the Regulars shall not preach except they be approoued for their life maners and knowledge by their superiours and in the Churches of their Order they shall demand the benediction of the Bishop before the Sermon begin but in other Churches they
the people when the Friars and Pardoners had authoritie to preach against their wills It is well knowen that the innouation in Germany sprang from the Sermons of Fryar Iohn Techel and of Friar Martin Luther among the Suisses from the Sermons of Friar Samson of Milan And the residing Bishop was able to doe nothing but fight with disaduantage against these who were armed with priuiledges The Bishop is not able to make the Clergie liue honestly for that besides the generall exemption of all the Regulars euery Chapter hath one and there bee few particular Priests that want it The Bishop cannot prouide that fit men bee promoted to that charge for the licences to promote and the faculties which the titular Bishops enioy who suffer him not to vse so much as the ministery of the Pontificals And it may be said in one word that the Bishops doe not reside because they haue nothing to doe or rather that they may not make greater inconueniences to arise which would happen by their concurrence and contention with priuiledged men Hee concluded that as he thought it fit to restore residency so they ought to treat how to restore the Episcopall authoritie The Bishops that spake after this Prelate followed his opinion that it was necessary to commaund residency and to remooue the exemptions which do hinder it And the Legats were enforced to cōsent that both should be considered of and that euery one speake his opinion of them and that some Fathers should be deputed to frame the Decree that it might be examined The deputies for collecting the Articles of iustification hauing receiued The Deputies for collecting the Articles dissent about the manner of proceeding the extracts of the propositions noted by euery one to be censured were not all of one opinion One part desired that foure or sixe fundamental Articles of the new doctrine might bee chosen and condemned as was done in the matter of originall sinne alleadging that it was fit to follow the stile begun and the example of the ancient Councels which hauing declared the principall Article condemned the heresie neuer descending to particular propositions but condemning the bookes of the heretiques in that vniuersall they comprehended all the pernitious doctrine and so the honour of the Councell required But the other part aymed to put vnder censure all the propositions which might receiue a bad construction that those might be condemned which in reason did deserue it saying that it was the office of a Pastor to discerne intirely the wholesome grasse from the hurtfull and not to suffer the flocke to taste of this And if the example of ancient Councels ought to be imitated they should imitate that of Ephesus which made so many and so famous Anathematismes against the doctrine of Nestorius that they did containe whatsoeuer the heretique had saide and the Councels of Africa which descend to the condemnation of all the propositions of the sectes The first opinion did vndoubtedly propose a more easie way and would 25. Articles concerning iustification haue pleased whosoeuer desired a speedie ende of the Councell and left a chinke open for agreement which future times might produce Yet the second was embraced which said it was good to examine all the propositions of the Lutheran doctrine to censure and condemne that which after mature deliberation should seeme necessarie and conuenient And 25. Articles were framed 1. Faith without workes is sufficient to saluation and alone doth iustifie 2. Iustifying faith is a sure trust by which one beleeueth that his sinnes are remitted for CHRIST and those that are iustified are bound to beleeue certainely that their sinnes are remitted 3. By faith onely wee are able to appeare before God who neither regardeth nor hath need of our workes faith onely making vs pure and worthy to receiue the Eucharist beleeuing that in it wee shall receiue grace 4. Those that doe honest things without the holy Ghost do sinne for that they do them with awicked heart and it is sinne to keepe the Commandements of God without faith 5. The best repentance is a new life and the repentance of the life past is not necessary neither doth the repentance of actuall sinnes dispose vs to receiue grace 6. No disposition is necessary to iustification neither doth faith iustifie because it disposeth vs but because it is a meanes or instrument by which the promise and grace of God is laid hold on and receiued 7. The feare of hell helpeth not in gaining of iustice yea hurteth and is sinne and maketh the sinners worse 8. Contrition which ariseth from the discussion calling to minde and detestation of sinnes weighing the grieuousnesse multitude and filthinesse of them or the losse of eternall happinesse and gaine of perpetuall damnation maketh a man an hypocrite and a greater sinner 9. The feares by which sinners are terrified either internally by God or externally by Preachers are sinnes vntill they are ouercome by faith 10. The doctrine of the dispositions destroyeth that of faith and taketh consolation from the consciences 11. Onely faith is necessary and other things are neither commanded nor forbid neither is sinne any thing but incredulity 12. Hee that hath faith is free from the precepts of the Law and hath no neede of workes to bee saued for faith giueth all abundantly and alone fulfilleth all the Commandements and no worke of a faithfull man is so bad as may accuse or condemne him 13. A man baptized cannot lose saluation by reason of any sinne whatsoeuer except hee will not beleeue and no sinne but infidelity separateth vs from the grace of God 14 Faith and workes are contrary and workes cannot be taught without shipwracke of faith 15. Externall workes of the second Table are hypocrisie 16. The iustified are set free from guilt and punishment and satisfaction neither in this life nor after death is necessary and therefore there is no Purgatory or satisfaction which is part of Penance 17. The iustified though they haue the grace of God cannot fulfill the Law or auoide sinnes though mortall 18. Obedience vnto the law in the iustified is weake and vnpure in it selfe not acceptable to God but accepted for the faith of the person reconciled who beleeueth that the remainders of sinne are forgiuen him 19. The iust sinneth in euery good worke and no worke maketh the sinne veniall 20. All the works of men yea of the most sanctified are sinne the workes of the iust are veniall by the mercie of God but in the rigor of his iudgement are mortall 21. Though the iust ought to doubt that his workes bee sinnes yet hee ought withall to be assured that they are not imputed 22. Grace and iustice are nothing but the will of God neither haue the iustified any inherent iustice in them and their sinnes are not abolished but onely remitted and not imputed 23. Our iustice is nothing but the imputation of the iustice of CHRIST and the iust haue neede of a continuall
the good of the Church That they saw not why they should depart with the Legates who promised in the generall Congregation and in the publike Session to returne to Trent so soone as the suspition of the sicknesse did cease especially if Germany would submit to the Councell That they remained there beleeuing they would returne especially when they vnderstood that by the grace of God and vertue of the Emperour Germanie did submit it selfe And that some haue receiued scandall by their abiding in Trent as his holinesse saith it is sufficient for them that they haue not giuen it and on the other side the departure of others hath troubled many That the successor of Saint Peter hath euer been very venerable to their nation wherein themselues haue not beene defectuous They pray his Holinesse that they may not bee blamed for what they haue done to a good end and doe humbly beseech him not to consent they should bee put into a suite in regard the cause is not theirs but Gods saying that if it were theirs they would be content to indure any wrong but being Gods and CHRISTS as it is it belongeth more to none then to his Vicar In fine they prayed his holinesse to set the interrupted Councel on its feete againe and cause the Legats and Fathers to returne to the same place and to doe this by a Briefe without treating of Translation They prayed him to take their words in good part not spoken to signifie what the dutie of his Holinesse was but what they hoped from him The Spaniards answere being receiued by the Pope it was sent to the The reply of the Proctors of the Fathers of Bolonia the Spaniards answere Cardinals to whom the cause was committed by whom it was communicated to the Proctors of those of Bolonia that they might proceede These answered that they were glad that the Spaniards do acknowledge the iudgement and the Iudge and that they will not bee a partie Yet it was necessary to retort some things deliuered in their answere to make the Trueth appeare In that they say his Holinesse should first haue been aduised with it was superfluous in regard a speciall Bull was then read That the Emperour had been neglected it cannot be sayd because so great esteeme hath been held of his Maiestie as of the Pope the cause it selfe not comporting any delay seeing it was necessary to dissolue or translate the Councell in regard of the progresse which the pestilent sickenesse made in the Citie and borders of the actuall and eminent departure of many Fathers of the Doctors oath especially of Fracastorius who had a publike stipend and of the feare that the commerce of the neighbour Cities would bee taken away All which appeareth in the actes transported to Rome by his Holinesse commandement That the Legates after the Decree exhorted them to goe to Bolonia and being arriued there did admonish them by letters so that they cannot say they ought not to follow the Legats because they confented not to the Translation for the suffrages of all in the Councell being free they might dissent with a safe conscience but the maior part hauing made a Decree it was meete the lesser part should yeelde or else neuer any thing would be determined That the returne hath beene promised is true but it may bee seene in the Decree in what forme the promise was made If they taryed beleeuing that the others would returne why did they not answere the Legats letters who admonished them to goe to Bolonia But when they say the suspicion of the Pestilence was pretended it is probable they spake it by chance otherwise hauing nothing to say against the Translation and not sending according to the Popes Decree they should incurre the Censures Neither is that diuisiō ought worth if the cause be theirs or of God For as it belongeth to them no man will doe them wrong as vnto CHRIST seeing the question is of the fact it is necessarie to cleere that which is not manifest in the fact Whereupon the Emperour hauing calling the Legats pretended and the Fathers of Bolonia not a Councell but a priuate assembly and vttered many opprobrious termes against the Translation it was reasonable the Pope should assume the cause not to cherish but to appease contentions Whether scandals haue risen by the Translation or by their remaining in Trent may be seene by this onely that their remaining is the cause why the returne cannot be And when they pray his Holinesse to cause the interrupted Councell to returne if they vnderstand it of the vsuall Congregations they haue neuer beene intermitted if of the publication of the Decrees this hath beene referred for their sake and so many things are already discussed in Bolonia as well of faith as reformation that a long Session may bee made thereof Therefore they pray his Holinesse to giue sentence considering that no Councell but in time of schisme hath lasted so long as this so that the Bishops are desired by their Churches vnto which it is fit they should bee restored This writing was presented in the ende of Aprill After which there was no further proceeding in the cause for that the deputed Cardinals knew not how to conclude To pronounce the Translation The Cardinals deputed in this cause knew not how to proceed lawfull in the absence of the contradictors was to make a schisme hauing no meanes to enforce them to receiue the sentence and they saw lesse meanes to force them to assist in the cause The Pope was much troubled seeing no way to compose the difficultie without forme of iudgement While these things were in question after the death of the Duke his sonne the Pope did continually demand the restitution of Piacenza and of other places vsurped in the District of Parma making vse of the interests of the Emperours daughter wife to Duke Octauius sonne of him that was dead But the Emperour purposing to ioyne that Citie to the Dukedome of Milan and to recompence his sonne in Law in something else delayed the time with diuers answeres and offers hoping that the Pope beeing eighty yeeres of age and grieued for his sonnes death and hauing many other distasts would end all the controuersies by his death But the Pope seeing he Differences betweene the Pope Emperour about the restitution of Piacenza was deluded with delayes molested with requests for the returne of the Councell to Trent and offended by the remaining of the Spaniards in the Citie to make a diuersion at the least hee let the Emperour know that the vsurpers of Piacenza a Towne belonging to the Church had incurred the Censures to the declaration of which hee would proceed fulminating also more of them if within a certaine time prefixed it were not restored to him The Emperour wrote backe a sharpe letter aduising the Pope not to cherish the fugitiues of Naples shewing that all the practises were knowen vnto him and that hee did vnderstand the
also that mention should bee made of publike Penance so much commended by the Fathers especially by Cyprian and Saint Gregorie the Pope who in many Epistles sheweth it to bee necessary by the Law of God which if it bee not brought againe into vse concerning heretikes and publike sinners Germaine will neuer bee free and yet the Decree as well in the doctrine as the Canons doeth not onely not speake in fauour of it but rather doeth weaken it and detract from it They desired also that some certaine externall signe should be declared for the matter of the Sacrament for otherwise the obiection of the aduersaries will neuer bee answered Two things did exceedingly displease the Franciscan Diuines the one And others by the Francascans and by â—râ—ar Ambrosius Pelargus for hauing declared Contrition Confession and Satisfaction to bee the matter of the Sacrament holding them to be necessary requisites but not essentiall parts of Penance They sayd it was plaine that the matter should bee a thing applied to the receiuer by the Minister and not an operation of the receiuer himselfe That this appeareth in all Sacraments and therefore that it is a great inconuenience to put the actes of the Penitent for part of the Sacrament That it is certaine that Contrition is no lesse required to Baptisme then it is to Penance and yet it is not put for part of Baptisme That the ancients did require confession of sinnes before Baptisme as also Saint Iohn did of those whom he baptized and they made those that were Catechised to stand in Penance and yet neuer any said that these were parts or matters of Baptisme Therefore to condemne this opinion held by the ancient Diuines of the Franciscan religion and now by the whole Schoole of Paris was to passe their limits They complained also that it was made heresie to say that sacramentall Absolution is declaratiue because Saint Ierom the Master of the Sentences S. Bonauenture and almost all the Schoole Diuines haue cleerely sayd that the Absolution in the Sacrament of Penance is a declaration that one is absolued To this last answere was made that hee was not absolutely condemned for an heretike who said that Absolution is a declaration that sinnes are remitted but that sinnes are remitted to him that doeth certainely beleeue that they are remitted to him therefore onely the opinion of Luther was comprehended But they were not so satisfied saying that in handling of heresie one should speake plainely and that no man would make such an exposition of it and they demanded that as well in the point of doctrine as in the Anathematisme this particular should bee well declared But Friar Ambrosius Pelargus a Diuine of the Elector of Triers considered that the words of our Lord Quorum remiseritis were perhaps not expounded by any Father for an institution of the Sacrament of Penance and that by some they were vnderstood of Baptisme by others of any other thing by which pardon of sinnes is receiued Therefore to restraine them onely to the Sacrament of Penance and to declare them heretikes who vnderstand them otherwise would giue a great aduantage to the aduersaries and cause them to say that the ancient doctrine of the Church was condemned in the Councell Therefore hee exhorted them before they made such a great stride to looke vpon the expositions of the Fathers and when those were examined to determine what should be sayd Many of the Fathers thought the remonstrances to be very considerable desired that the Deputies would consultagaine as they had done before vpon other occasions to remooue whatsoeuer gaue offence to any and so to frame the Decree as that euery one might approoue it But Cardinall Crescentius opposed with a continuate speach shewing that But all of thâ— are crossed by Card. Crescentius to take the sinewes and soule from the Decrees to satisfie the humours of particular men was not honourable for the Synode That they were maturely established and therefore it was fit to obserue them Yet if his opinion did not please all hee was content that before any thing else were done this generall should bee handled in a Congregation whether it were good to make a change or not and then to descend to the particulars But in this hee did not fully discouer what his aime was which afterwards hee did manifest to his Colleagues and trustie friends that they should not suffer the vse of contending and speaking so freely which would bee dangerous when the Protestants came because they would doe as much in fauour of their owne opinions That for the honest and reasonable libertie of the Councell it sufficeth that one may deliuer his opinion while the matter is disputed but after when all men haue beene heard the Decrees framed by the Doputies allowed by the Presidents seene examined and approoued at Rome to call them into question and to require an alteration for particular interests was too much licence The Cardinall ouercame at the last the maior part of the Fathers being perswaded that the doctrine established was according to the opinion of the most intelligent Diuines and most opposite to the Lutheran nouities But because almost all is spoken that concerneth matter of faith in that Session it will not bee amisse to adde that little which remaineth touching the Sacrament of extreame Vnction Of which the Diuines spake with the â—ame prolixitie but without any difference amongst themselues And out of their opinions three points of doctrine and foure Anathematismes were framed The doctrine contained in substance That the Vnction of the The Doctrine co 〈…〉 ng 〈◊〉 Vnction sicke is truely and properly a Sacrament insinuated by CHRIST our Lord in S. Marke and published by the Apostle S. Iames from whose words the Church did learne by an Apostolicall tradition that the oyle blessed by the Bishop is the matter and the wordes vsed by the Minister is the forme of the Sacrament but the thing contained and the effect is the grace of the holy Ghost which purifieth the reliques of sinne and rayseth vp the minde of the sicke and sometimes when it is profitable for the soule giueth health of body The ministers of the Sacramentare the Priests of the Church the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being not vnderstood for ancients but for Priests And this Vnction ought principally to be giuen to those who are at the point of death who being recouered and returned to the state of sickenesse may receiue it againe And therefore an Anathema is pronounced 1. Against him that shall say that extreame Vnction is not truely and properly a Sacrament instituted by CHRIST 2. That it doeth not giue grace nor remit sinnes nor case the sicke but is ceased as that which did formerly belong to the grace of health 3. That the rite vsed by the Church of Rome is contrary to the saying of Saint Iames and may bee neglected without sinne 4. That the Priest onely is not the minister and that
ab oue the Pope that Saint Peter had learned to abstaine from wordly matters whereas this his successor and no imitator did pretend to giue and to take honours from Kings that by the diuine Nationall and ciuill Law account was held of the Eldest sonne both in the life time and after the death of the father but Pius doth refuse to preferre the eldest King before those who were borne long after him that GOD in respect of Dauid would not diminish the dignitie of Solomon and Pius the fourth with out respect of the merites of Pipin Charles Lewis and of other Kings of France doeth pretend with his decree to take away the prerogatiues of the successors of those Kings that against the Lawes of GOD and man without any knowledge of the cause hee hath condemned the King taken his most ancient possession from him and pronounced against the cause of a pupil and widow that the ancient Popes when a generall Synod was celebrated haue neuer done any thing without approbation thereof and Pius hath without that Councell which representeth the Church vniuersall taken away the possession of the Orators of a King a pupill not cited sent not to him but to the Synod that to the end prouision might not bee made against it he hath vsed diligence to conceale his decree commancing the Legats vpon paine of excommunication to keepe it secret that the Fathers should consider whether these be the facts of Peter and other Popes and whether they the Ambassadours are not forced to depart from the place where Pius hath left no place for Lawes nor so much as any print of libertie of the Councell in regard nothing is proposed to the Fathers or published if it be not first sent from Rome that they did protest onely against that Pius the fourth adoring the Apostolike Sea and the Pope and the Church of Rome refusing onely to obey this man and to esteeme him the Vicar of CHRIST that they will alwayes haue in great veneration the Fathers but seeing that whatsoeuer is done is not done in Trent but in Rome and that the Decrees published are rather of Pius the fourth then of the Councell of Trent they will not receiue them for the Decrees of a generall Synod In conclusion he commanded the Prelates and Diuines in the Kings name to depart and to returne when GOD should restore the due forme and libertie to generall Councels and the King receiue his due place But there was no occasion to protest For the Count considered finally that howsoeuer the Spanish party was greater in number of Prelats then the French yet because the dependants of the Pope who at the first were on this side when they vnderstood the will of his Holines would now knowing that a dispatch was made to Rome for this cause thinke fit he should desist vntill the answere and the new order came and therefore ioyne with the French his side would prooue to bee the weaker Therefore inclining to a composition and all the other Ambassadours and the Cardinall Madruccio interposing after many difficulties they agreed that neither Incense nor the Pax should be giuen in the publique ceremonies vntill the answere of the King of Spaine did come This accord displeased the Popes dependants who would haue beene glad of that occasion to interrupt the progresse of the Councell as also those who beeing weary of Trent and nor seeing how the Councell could either proceed or be ended desired the interruption as the lesser euill that the discords might not increase It is certaine that the Pope himselfe receiuing aduice of this composition did take it ill in regard of the same feare that the discords may not bee made greater and some euill enâ—de And the Spanish ministers in Italy did all blame the Count for letting slippe so fauourable an occasion for the seruice of the King This controuersie being composed the Legats intent vpon the celebration How the difficulties in the points for the next Session were remooued of the Session because the time approched consulted what might 〈◊〉 done to remooue the differences Loraine proposed the omission of the two articles that is of the Institution of Bishops and of the authority of the Pope as things wherein the parties were to passionate and concerning Bishos to say nothing but what concerneth the power of Order To some of the Papalins this seemed a good remedie but to others not who said that this would bee attributed to the Pope as if the forme last composed did not please him and the Princes would wonder why his Holines should not rest content hauing the same power giuen him which Saint Peter had which would haue giuen matter of discourse to the heretiques Besides the Spaniards would take occasion to haue little hope hereafter to agree together in any thing whence infinite difficulties would arise in other matters also Moreouer there might bee a doubt whether it could be effected because it was probable that many of the Fathers Would require that those Articles should bee declared The Cardinall of Loraine offered that the Frenchmen should not require it and so to labour with the Spaniards that they also should be content adding that in case the Legats would doe the like with the Italians who doe with too much passion oppose the others all would bee composed And very fitly order camefrom the Emperour to his Ambassadours to vse all meanes that the authoritie of the Pope should not bee discussed in Councell which his Maiestie did because hee saw the maior part was inclined to enlarge it and feared that something might bee determined which might make his concord with the Protestants more difficult The Ambassadours hauing treated with the Legats in conformitie hereof as also with Loraine and other principall Prelates did cause this Article to bee omitted as also that other of the Institution of Bishops But first they made many consultations about it admitting vnto them the Prelates which were of greatest note and had most followers sometimes more sometimes fewer that they might so dispose of matters as that all might rest contented and the Decrees of the prouisions made against the abuses were giuen sorth Concerning the first point which was of the election of Bishops the Ambassadors of Spaine and Portugall did sharply oppose this particular that the Metropolitans should examine the persons promoted to Bishoprikes whereof much hath beene said before saying that this was to subiect the Kings to the Prelats their subiects because authoritie was indirectly giuen them to reiect the Kings nominations The French Ambassadors beeing demanded what their opinion was made shew they did not câ—re whether it were decreed or not Whereupon the Popish Prelats who thought it as diminution to the Popes authoritie sayd that all that point might bee omitted especially because in the fift Session sufficient prouision was made in that matter But others opposing hotely a conclusion was made by common consent that it should bee deforred vntill the next