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
wrote the Decalogue in stone with his owne finger commaunding it should be laid vp in the Cabinet called the Arke of the Couenant That he often commaunded Moyses to write the precepts in a booke and that one copie should bee kept in the Arke and the King haue another to reade it continually This fell not out in the Gospell which the Sonne of God wrote in the hearts for which neither tables nor chest nor booke is necessary yea the Church was most perfect before any of the Apostles wrote and though they had writ nothing the Church would haue wanted nothing of its perfection But as Christ founded the doctrine of the New Testament in the hearts so hee forbad it not to bee written as in some false Religions where the mysteries were kept secret nor was lawfull to write them but onely to teach them by word of mouth And therefore that it is an vndoubted truth that whatsoeuer the Apostles haue written and whatsoeuer they haue taught by word of mouth is of equall authority because they wrote and spake by the instinct of the holy Ghost which notwithstanding as by assisting them it hath directed them to write and preach the trueth so it cannot bee said it hath forbidden them to write any thing to the end to hold it in mysterie wherefore the Articles of faith cannot bee distinguished into two kinds some published by writing others commaunded to bee communicated onely by voyce Hee said that whosoeuer thought otherwise must fight against two great difficulties the one to tell wherein the difference is the other how the Apostles successors haue beene able to write that which was forbidden by God adding that it was as hard to maintaine the third that is how it hath accidentally happened that some particulars haue not beene written because it would derogate from the prouidence of God in directing the holy Apostles to compose the Scriptures of the New Testament Therefore The Fathers neuer made traditions of equall authority with the Scripture hee concluded that to enter into this treatie was to saile betweene Scriptuâ—e and Caribdis and that it was better to imitate the fathers who serued themselues of this place onely in case of necessitie neuer thinking to make of it an Article of competition against the holy Scripture Hee added that it was not necessary to proceede now to any new determination because the Lutherans though they said they would be conuinced by the Scripture onely haue not made a controuersie in this article and that it is good to keep themselues onely to the controuersies which they haue promoted without setting new on foote exposing themselues to the danger of making a great diuision in Christendome The Fryars opinion pleased but few yea Cardinall Poole reprehended it The opinion of Marinarus was very distastefull and said it better beseemed a Colloquie in Germanie then a Councell of the vniuersall Church that in this they should ayme at the sincere veritie it selfe not as there where nothing is handled but the according of the parties though to the preiudice of the truth that to preserue the Church it was necessarie that the Lutherans should receiue all the Romane doctrine or that as many of their errors as was possible might be discouered the more to make manifest to the world that there was no agreement to be made with them Therefore if they haue framed no controuersie concerning traditions it was necessary to frame it now and to condemne their opinions and to shew that that doctrine not onely differeth from the true in that wherein it doeth purposely contradict it but in all other parts that they should endeauour to condemne as many absurdities as can be drawen out of their writings and that the feare was vaine to dash against Scilla or Caribdis for that captious reason whereunto whosoeuer gaue earâ— would conclude there was no tradition at all In the second Article they all agreed in this that a Catalogue should bee Concerning the canon cal bookes of the Scripture made as it was in former times of the Canonicall bookes in which all should be registred which are read in the Romane Church euen those of the Old Testament which were neuer receiued by the Hebrewes And for proofe of this they all alledged the Councell of Laodicea Pope Innocence the first the third Councell of Carthage and Pope Gelasius But there were foure opinions Some would haue two rankes made in the first onely those should be put which without contradiction haue beene receiued by all in the other those which sometime haue beene reiected or haue had doubt made of them and it was said though formerly this was neuer done by any Councell or Pope yet alwayes it was so vnderstood For Austin maketh such a distinction and his authority hath beene canonized in the Chapter In Canonicis And Saint Gregorie who was after Gelasius writing vpon Iob sayeth of the Maccabees that they are written for edification though they bee not Canonicall Aloisius of Catanea a Domican Fryar said that this distinction was made by Saint Hierome who was receiued by the Church as a rule and direction to appoint the Canon of the Scriptures and he alleadged Cardinal Caietan who had distinguished them following Saint Hierom as an infallible rule giuen vs by the Church and so hee wrote to Pope Clement the seuenth when hee sent him his exposition vpon the Historicall bookes of the Old Testament Some thought fit to establish three rankes The first of those which alwayes haue beene held for Diuine the second of those whereof sometimes doubt hath beene made but by vse haue obtained Canonicall authority in which number are the sixe Epistles and the Apocalyps of the New Testament and some small parts of the Euangelists The third of those whereof there hath neuer beene any assurance as are the seauen of the Old Testament and some Chapters of Daniel and Hester Some thought it better to make no distinction at all but to imitate the Councell of Carthage and others making the Catalogue and saying no more Another opinion was that all of them should bee declared to bee in all partes as they are in the Latine Bible of diuine and equall authoritie The Booke of Baruc troubled them most which is not put in the number neither by the Laodiceans nor by those of Carthage nor by the Pope and therefore should be left out as well for this reason as because the beginning of it cannot be found But because it was read in the Church the Congregation esteeming this a potent reason resolued that it was by the Ancients accounted a part of Ieremie and comprised with him In the Congregation on Friday the fifth of March aduise being come The Bishop of Bitonto assisting in Councell is in danger of excommunication in Rome for not paying his Pensionaries that the Pensionaries of the Bishop of Bitonto had demanded in Rome to be paide and for this cause had cited him before the Auditor
Some defended the words of the Decree that they were dispencers alleadging the place in the Gospell of the faithfull seruant and the Doctrine of all the holy Fathers But the precipitation to finish the Councell caused those words that is of which they are appointed faithfull dispencers for the poore to be omitted as also other difficulties to be passed ouer in silence In the Article of Patronages the Ambassadours of Sauoy and Florence made request that those of the Princes might bee accepted also or that all might be comprehended but those of the Emperour and Kings Satisfaction was giuen them by accepting besides the Emperour Kings or Possessors of Kingdomes other great and supreame Princes who haue soueraignety in A dispute whether the Decrees made vnder Paul Iulius should be read their dominions Afterwards a proposition was made for the reading in Session of all the Decrees made vnder Paul and Iulius to bee approoued which Modena opposed saying that it would bee a derogation to the authoritie of the Councell of those times if it should seeme that the things then done had need of a new confirmation of the Fathers and would shew that this and that was not all one because none can confirme his owne things Others sayd it was necessarie to doe it for that cause that authoritie might not bee taken from them saying that they were not of the same Councell And the same French-men who before did so earnestly desire that it might be declared that the Councell was new and not continuated with that vnder Paul and Iulius did now labour more then others that all cause of doubting might be taken away that all the acts from the yere 1545. vntill the ende were not of the same Synode Thus it happeneth as in humane affaires so in religion also that one credulity is changed with his interests Therefore now all aiming at one marke it was determined simply to read them and say no more For so the vnitie of the Councell was most plainely declared and all difficulty remooued which the word confirmation might bring leauing euery one to thinke what he listed whether the reading of them did cousequently import a confirmation or a declaration of their validity or an inference that it was one Synode which made them with that which read them Finally a proposition was made to anticipate the Session and to celebrate The Session is anticipated it the next day and if all the actions could not then be dispatched to continue it the day following and to dismisse the Fathers and subscribe all the acts of the Councell on Sunday The Spanish Bishops opposed this saying that there was no necessity to abbreuiate the time Notwithstanding Card. Morone sayd that the Session should bee held And Loraine and the Emperors Ambassadors renewed their perswasions to the Count of Luna that he would yeeld to that which is so vniformely resolued Who in the end after many things spoken and replyed was content vpon two conditions one that a decree might be made that the Pope should make prouision for all things that remaine another that in the handling of Indulgences it should not bee said that they ought to bee giuen graâ—ts nor any other thing that might preiudice the Crusadoes of paine That day therefore being come which was Friday the third of December they wentto the Church with the vsuall Ceremonies and the Masse was said in which Ierolamus Ragazzone Bishop of Nazianzo made the Sermon And held the 3. December Hee summoned all the world to admire that most happie day in which the The Sermon temple of God was restored and the ship brought into the hauen after so many tempests and stormes and that the ioy had beene greater if the Protestants would haue had their part in it which was not the Fathers fault He said they had chosen that citie for the councell scituated in the mouth of Germanie euen at the threshold of their houses without any gard not to giue suspition of want of libertie that the Protestants had beene inuited by a Safe-conduct expected and prayed that for the safetie of their soules the Catholike faith was expounded and the Ecclesiasticall discipline restored He shewed the abuses taken away in holy Rites He said that if there had beene no other cause to call a Councell it had beene necessary to doe it for the prohibition of Clandestine mariages And passing to the things constituted for reformation he shewed from step to step the publike seruice the Church would receiue by those decrees Hee added that the explication of faith with the reformation of manners had beene handled in former Councels but not more diligently in any that the arguments and reasons of the heretikes had been often handled and discussed and many times with great contention not because there was any discord amongst the Fathers which cannot bee amongst those who are of the same opinion but to proceed with sinceritie and so to cleere the trueth as that more could not haue beene done if the heretikes had beene present He exhorted all that being returned to their Diocesses they would put the Decrees in execution as also to thanke God first and then the Pope shewing what hee hath done to fauour the Councell sending Nuncij into the Protestant Countries Legates to Trent exciting Princes to send Ambassadours sparing no cost to maintaine the Councell in libertie He commended the Legates as being good guides and moderators and in particular Cardinall Morone and concluded with the commendation of the Fathers After the ceremonies were ended the Decrees were read In the doctrine The Decrees of Purgatorie it was said that the Catholike Church hath taught out Of Purgatory of the Scripture traditions and in this same Synode that there is Purgatorie and that the soules detained in it are assisted by the suffrages of the faithfull and the sacrifice of the Masse Therefore it doth command Bishops to teach sound doctrine in this matter and cause it to bee preached without handling subtile questions before the ignorant people not suffering vncertaine and vnlikely things to be published prohibiting curiosities superstition and vnhonest gaine procuring that those suffrages bee fully executed which are vsually made for the dead by the liuing as also that the things ordained in last wils or in any other manner be fully performed In matter of the Saints it doth command Bishops and all others who haue Of Saints the charge of teaching that they instruct the people concerning the intercession and inuocation of them honour of relikes lawfull vse of Images according to the ancient doctrine of the Church consent of Fathers and Decrees of Councels teaching that the Saints doe pray for men that it is profitable to inuocate them and to haue recourse to their prayers and assistance Afterwards all in one periode it doeth condemne seuen asseâ—tions in this matter That the Saints of Heauen ought not to bee inuocated That they doe not pray for men That it
that Friar Martine Luther endeauoured to staine Germanie with that contagion so that if he were not hindered all that nation would fall into an horrible ruine that Pope Leo had fatherly admonished him and after that the assembly of Cardinals and other excellent men had condemned his writings and declared him an Heretique if within a certaine terme he reuoked not his errours and had sent by Ierom Aleander his Nuncio a copie of that Bull of condemnation to him the Emperour as protectour of the Church desiring him it might bee put in execution in the Empire his Kingdomes Dominions and Prouinces that notwithstanding this Martin amended not himselfe yea multiplied his Bookes daily full not onely of new heresies but euen of those which haue been long since condemned by holy Councels and not only in the Latine tongue but in the German also naming in particular many of his errours he concluded that there was no writing of his where there was not to bee found some contagion or deadly sting so that it might be said that euery word was a poyson that these things being considered by him the Emperour and his Counsellours of all nations subiect vnto him treading in the steps of the Romane Emperours his predecessours hauing conferred in that Diet of Wormes with the Electors and men of other States of the Empire by their counsell and assent though it was not fit to heare a man condemned by the Pope obstinate in his peruersenes and a notorious Heretique notwithstanding to take away all occasion of cauill many saying it was necessary to heare the man before the Popes decree was executed he resolued to send to fetch him by one of his Heraulds not to know and iudge the things that concerne faith which belongeth to the Pope alone but to bring him to the right way with good perswasions Then hee shewed how Martin was brought into the publique assembly and whereof he was interrogated and what he answered as it hath beene declared before and how he had leaue giuen him and departed 44 Afterwards he goeth on concluding that therefore for the honour of God and reuerence of the Pope and for the duty of the Imperiall dignity by the counsell and assent of the Princes Electors and States executing the sentence and condemnation of the Pope he declared that hee holdeth Martin Luther for a notorious Heretique and determineth that hee ought to be so held of men prohibiting euery one to receiue or defend him in any sort commanding both Princes and States vnder all the penalties to apprehend and take him after the terme of twenty dayes and also to prosecute all his complices adherents and fauourers spoyling them of all their goods mooueable and immooueable Hee commandeth also that no man should reade or keepe his books notwithstanding that some thing be good in them giuing order as well to Princes as others that administer Iustice that they burne and destroy them And because books extracted out of his workes are composed and printed in some places and pictures and images spread abroad to the disgrace of many yea euen of the Pope himselfe he commandeth that none should print paint or keep any of them but that they be taken and burned by the Magistrates and the Printers buyers and sellers punished adding a generall law that no writing may be printed where any point of faith is handled though the least of all without consent of the Ordinary 45 In this selfe same time also the Vniuersity of Paris drawing diuers conclusions from the bookes of Luther condemned them partly as renewed out The Vniuersity of Paris condemned the writings of Luther of the doctrine of Wigleffe and Husse and partly as newly deliuered by him against the Catholique Doctrine But all these oppositions effected nothing else but that Luther answering bookes were multiplyed both of the one side and the other and the contentions waxed more sharpe and the curiosity of many was stirred vp who willing to informe themselues of the state of the controuersie came to note the errours reprehended and so withdrew their deuotion from the Pope 46 Amongst the most famous contradictors which the doctrine of Luther found was Henry 8. King of England who not being borne the Kings eldest Henry the 8. King of England writeth against Luther sonne had beene destinated by his father to be Archbishop of Canterbury and therefore in his youth was made to study But the eldest being dead and after him the father also hee succeeded in the Kingdome and esteeming it a great honour to imploy himselfe in so famous a controuersie of learning he wrot a booke of the seuen Sacraments defending also the Popedome and oppugning the Doctrine of Luther a thing so gratefull to the Pope that hauing receiued the Kings booke he honoured him with the vsuall title of Defender of the Faith But Martin suffered not himselfe to bescared with that Gaineth the Title of Defender of the faith most illustrious glittering name of a King but answered his Maiesty with asmuch acrimony vehemencie and as small respect as he had answered the petty Doctors This Kingly tittle being entred into the controuersies made men more curious and as it happeneth in combats that the lookers on are alwayes ready to fauour the weaker and to extoll his actions though they bee but meanes so so heere it stirred vp a generall inclination towards Luther 47 So soone as the Emperours decree of banishment was published thoroughout the same month Hugo Bishop of Constance in whose Diocesse is the The B. of Constance wrot to Zurie against Zuinglius Citty of Zuric wrot to the Colledge of the Canons of that place of which number Zuinglius was one and another letter to the Senate of the same City In those letters he put them in mind of the dammage which the Churches and Common-wealths also endured by innouation of doctrine with much detriment to spirituall well-fare and confusion of publique quiet and tranquility Hee exhorteth them to beware of new Doctours shewing that they are mooued onely by their owne ambition and instigation of the deuil He sent there withall the Decree of Leo and the banishment published by the Emperour exhorting them to receiue and obey both the one and the other and particularly noted the person and doctrine of Zuinglius and his adherents which constrained him to giue an account of whatsoeuer he had taught his Collegues and to satisfie the Senate Hee wrot also to the Bishop insisting principally vpon this that concubinarie Priests were not any more to bee tolerated from whom sprang infamy to the Clergy and bad example to the people and generally corruption of manners in all a thing which could not be taken away but by bringing in of marriage according to the Apostles doctrine Hee wrot also to all the Cantons of the Suisses in his owne defence making particular mention of an Edict made by the Magistrates their predecessors that euery Priest should bee bound to haue
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
Colloquie and were informed in the differencies Amongst the Prelats of Germany onely the Cardinall of Ausburg had sent a Proctor and him a Sauoyard For the Proctors of the Cardinall and Elector of Ments vnderstanding their masters death went away two moneths before Others said that the things decided were not of so great moment as they Nothing is certainely defined concerning traditions seemed For the point of traditions which seemed most important was of no consequence First because it was nothing to ordain they should be receiued if it were not declared which they were how they should be knowen thē because there was no commandement to receiue them but onely a prohibition to contemne them wittingly and deliberately So that he that reiected them with reuerend termes contradicted not and the rather because there is an example of the adherents of the Church of Rome who receiue not the ordination of Deaconesses graunt not to the people the election of the Minister which certainely was an Apostolical institution continued more then eight hundred yeeres and which more importeth obserue not the communion of the Chalice Instituted by Christ preached by the Apostles obserued by the whole Church vntill within two hundred yeeres and now also by all Christian Nations but the Latine that if this be not a tradition it is impossible to shew whatother is And for the vulgar edition declared authenticall nothing at all was done because among so many copies it cannot be knowen which is the true But this last opposition was made because the deputation to make a corrected copie of the vulgar edition was not knowen The which for what cause it was not effected shall be said in its place But the Decrees of the Session being seene in Rome and the importance Nor concerning the vulgar edition of the things treated of considered the Pope began to thinke he ought more to regard the businesse of the Councell then vntill that time hee had done and he enlarged the congregation of Cardinals and Prelats who were to consider of the occurrences of the Synode and to relate them By the aduice of these after their first assembling he admonished the Legats of three things One not to publish hereafter in Session any decree before they had communicated it at Rome and to auoyd too much slownesse in proceeding The Pope admonisheth the Legates of three things but to beware much more of two much celeritie which might make them resolue of some indigested matter and want time to receiue orders from him what they should propose deliberate and conclude The second not to spend time in matters not controuersed as they had done in those that were handled for the last session wherein all agree that they are vndoubted principles The third to take heede that by no meanes the Popes authoritie be disputed on Whereunto they readily answered that they would obey his Holinesse To whom the Legates make a ready answere commandement but that it seemed to them that in the things defined there is small difference betweene Catholiques and Heretiques and that some of the Scriptures of the Old and New Testament receiued by the third Councell of Carthage by Innocentius the first by Gelatius by the sixt Synod of Trullus and the Florentine Councell are called into question by the Heretikes and which is worse by some Catholikes and Cardinals and also that the vnwritten Traditions are impugned by the Lutherans who intend nothing more then to annihilate them declaring that all things necessary to saluation are written And therefore though these two heads bee principles yet they are the most controuersed conclusions which are to bee decided in the Councell and of the greatest importance They added that vntill then there was no occasion to speake of the Popes authoritie or of the Councell but in treading of the title when the addition of Representation of the vniuersall Church was required That many desire it still but that they will auoyd it as much as possibly they can And in case they shall be brought to it by force they will desire thinking it will not bee denyed them to expound the manner how it doth represent that is by meanes of the head and not otherwise whereby there will bee rather gaine then losse For the rest because they think the maior part will alwayes beare al reuerence to his Holinesse being vnited as Head with the bodie of the Councell which will be so long as they shall agree in the reformation hee may set his heart at rest that his authoritie shall not be questioned After this the Pope sent Ieronimo Franco Nuncio to the Swisses giuing him The Pope sendeth a Nuncio to the Swisses letters to the Bishops of Sion and Coira to the Abbat of S. Gallo and other Abbats of those Nations to whom hee wrote that hauing called all the Prelates of Christendome to the Generall Councell of Trent it was fit that they who represent the Heluetian Church should assist also in regard hee much loued that nation as especiall sonnes of the Apostolike Sea and maintainers of the Ecclesiasticall libertie That Prelates out of Italie France and Spaine were arriued alreadie and the number increased dayly That it was not seemely that they being borderers should bee preuented by those that dwelt further off That their Countrey was infected with heresies and therefore had more need of a Councell In fine hee commanded them vpon their allegiance and oath and paines prescribed by the lawes to goe thither as soone as was possible referring the rest to bee tolde them by his Nuncio And at the many instances of the Clergie and Vniuersitie of Collen assisted And giueth sentence against the Arch-bishop of Collen by the Bishops of Liege and Vtrect and Vniuersitie of Louaine he pronounced sentence against the Arch-bishop and Elector of Collen declaring him excommunicated depriuing him of all benefices and priuiledges Ecclesiasticall absoluing his subiects from their oath of fidelitie and commanding them not to obey him because he had incurred the censures of the Bull of Leo the tenth published against Luther and his adherents as hauing held defended and published that doctrine against the Ecclesiasticall rules traditions of the Apostles and vsuall rites of Christian religion And the sentence The Pope maketh a Bull in fauour of Adolphus was after printed in Rome He made also another Bull giuing order that Adolphus Count of Scauemburg assumed before by the Arch-bishop for his Coadiutor should be obeyed And hee earnestly desired the Emperour that the sentence might be executed The Emperor will not execute the Popes sentence who thought not this nouitie fit for his purpose because it would make the Arch-bishop who vntill then had absolutely obeyed him to vnite himselfe with those that were combined against him And therefore he held him still for an Arch-bishop and treated with him and wrote to him without regard of the popes sentence This vexed the Pope at the heart but seeing
not absolutely necessarie There was another opinion also to be condemned which said That the Sacraments were not necessarie in the Church because it is certaine they are not necessary to euery one yea that some are incompatible as Order and Matrimonie Yet the more common opinion was that the Article should bee condemned absolutely for two reasons one because the necessitie of one is sufficient to make the Article false as it lieth the other because they are all necessary in some sort some absolutely some by supposition some by conueniencie and some for greater vtilitie But many maruailed that Articles of Faith should bee established in such multiplicity of equiuocation For whose satisfaction when the Canons were composed there was added condemning him that held the Sacraments not to be necessarie but superfluous inlarging by this last terme the signification of the first Many were of opinion that the other part of the Article ought to bee omitted because it was defined in the last Session that faith onely was not sufficient and Marinarus sayd that the distinction of the Sacrament in vow was vsed by the Schoolemen but was vnknowen to antiquitie and full of difficulties For in the Acts of the Apostles when Cornelius the Centurion was instructed the Angel sayd his prayers were acceptable to God before hee knew the Sacrament of Baptisme and other particulars of Faith and all his familie hearing the Sermon of Saint Peter receiued the holy Ghost before they had been instructed in the Doctrine of the Sacraments and after the holy Ghost receiued they were instructed concerning Baptisme by Saint Peter so that hauing no knowledge of it they could not receiue it in vow and the Thiefe vpon the Crosse then onely illuminated by the vertue of CHRIST knew not the Sacraments nor could make any vow of them And many holy Martyrs conuerted in the heate of persecution by seeing the constancie of others and presently taken and put to death one cannot say but by diuination that they knew the Sacraments and could make a vow Therefore it was better to leaue that distinction to the Schooles and to put it in the Articles of faith The common opinion was to the contrarie saying that although the words of the distinction were new and scholasticall yet one must beleeue that the thing signified was taught by CHRIST and is an Apostolicall tradition and for the examples of Cornelius the Thiefe and Martyrs it is to bee vnderstood that there are two sorts of vowes of the Sacrament the one explicite the other implicite and at the least this second is necessarie that is that they had not the vow actually but would haue had it if they had been informed These things the others granted to be true but not obligatorie as Articles of faith The difficulties in which they could not agree where referred to the Synod that is to the generall Congregation As it hapned also in the third Article which though euery one thought to be false yet all did agree that in regard of the necessitie and vtilitie Baptisme Concerning the dignity of the Sacraments doth proceede in regard of the signification Matrimony in regard of the dignitie of the Minister Confirmation in regrad of diuine worship the Eucharist but because one cannot say without a distinction which is more worthy it is better to omit the Article which cannot bee vnderstood without subtiltie Another opinion was that all the respects of dignitie ought to bee expressed And another that the clause should bee added to the Article that is according to the diuers respects This opinion was most followed but did much displease those who could not endure that the Synode should abase it selfe to these scholasticall fooleries for so they called them and beleeue that CHRIST would haue these weake opinions brought into his faith Although that the fourth Article ought to bee condemned yea that it was necessary to amplifie it condemning the doctrine of Zuinglius in particular The fourth Article is generally condemned who will haue the Sacraments to bee but signes by which the faithfull are discerned from infidels or Actes and exercises of the profession of Christian faith hauing no other relation to grace but as signes that one hath receiued it After they treated of condemning those who denye that Sacraments doe conferre grace to him that putteth not a barre or doe not confesse that grace is contained in the Sacraments and conferred not by vertue of faith but Ex opere operato But comming to expound how they are contained and their causalitie euery one did agree that grace is gained by all Whether the Sacramēts do confer grace Ex opere operato those actions that excite deuotion which proceedeth not from the force of the worke it selfe but from the vertue of deuotion which is in the worker and these are said in the Schooles to cause grace Ex opere operantis There are other actions which cause grace not by the deuotion of him that worketh or of him that receiueth the worke but by vertue of the worke it selfe Such are the Christian Sacraments by which grace is receiued so that there be no barre of mortall sinne to exclude it though there bee not any deuotion So by the worke of Baptisme grace is giuen to the infant whose minde is not mooued toward it and to one borne a foole because there is no impediment of sinne The Sacrament of Chrisme doeth the like and that of extreame vnction though the sicke man hath lost his memorie But hee that hath mortall sinne and doth perseuere actually or habitually cannot receiue grace by reason of the contrarietie not because the Sacrament hath not vertue to produce it Ex opere operato but because the receiuer is not capeable being possessed with a contrarie qualitie Though they all agreed in this yet they differed because the Dominicans did affirme that how be it grace is a spirituall qualitie created immediately by GOD yet it is an instrumentall and effectiue vertue in the Sacraments which causeth a disposition in the soule to receiue it And therefore it is said that they containe grace not that it is in them as in a vessell but as the effect in the cause alleadging a subtill example as the chezill is actiue not onely in scabling the stone but in giuing forme to the Statue The Franciscans The Franciscans and Dominicans cannot agree about the manner ho 〈…〉 the Sacraments doe containe grace said that it could not be conceiued how God being a spirituall cause can vse a corporall instrument for a spirituall effect as is grace they did absolutely deny all effectiue or dispositiue vertue in the Sacraments saying they haue no vertue but by the promise of God that so often as they shal be administred he will giue his grace to them Therefore it is sayd they doe containe it as in an effectuall signe not by any vertue of their owne but by a Diuine promise of infallible assistance to the ministerie Therefore
the people grammer as if Sermons were to be made by Grammer rules and not according to the Gospel The Bishop of Huesca added that neither the reference to nor the allegation of the Decretals or constitutions did please him For it is done either to giue greater authoritie to them or to receiued it from them or to make one aggregate of these and the Synode of greater force and that all those wayes 〈◊〉 was vnfit because the authoritie of both would be diminished That then it was fit to doe it when the constitution was too long to bee repeated but when it did coâ—â—ine but the same thing there was no cause for it in regard it would cause vndeterminable contentions by disputing whether those constitutions bee approoued as the letter doth simply found or with the limitations and ampliations of the Doctors with the diuers interpretations which is to confound the world That they haue neede of Decrees which may cause peace charitie and poserious reformation in the Church not which may giue occasion of strifes and new inconuenienc To what purpose were it now to inflict vpon the Ordinaries the punishments of the Chapter Graue nimis the execution whereof is committted to the Prouinciall Councels which are disused if order bee not taken to bring them in vse againe Then the Benefices conferred by the Ordinary by reason of diuers reseruations being fewer then a tenth part why should prouision be made in this and the abuse suffered to run in the nine tenths which the Court doth conferre Likewise in matter of Pluralitie to approue the constitution De multa is to establish it the more because dispensations are permitted in that The Articles were much disputed on The Spaniards did require that the Cardinals should bee specified but answere was made that it was not A dispute whether the Cardinals ought to be specified in the reformation conuenient in regard of the greatnesse of the Order being the chiefest in the Church and replenished with men of singular merit to shew so plainely that there were corruptions in it worthy of amendment and that they did not amend themselues But it was sufficient to doe it in generall termes which should include them also as to command euery one of what dignitie degree or preeminence soeuer Others sayd to the contrary that the Canonists haue declared that the Cardinals are not conteined vnder any generall termes if they bee not expressed by name and therefore that there was no other way to prouide against the bad example which the world taketh but to reforme them in particular That there is small need to reforme the inferiour Cleargie whose corruptions are but small and themselues as it were compelled to imitate the greater Prelates That in curing a sicke body one ought to begin with the greater diseases and the more principall parts which being healed the others will heale of themselues or will neede but light medicines For the abuse of perpetuall Vnions they sayd it was sufficiently prouided by referring to the Bishops the examination of those which are already made and by presuming them to bee surreptitious which are not grounded vpon reasonable causes But all was ouerthrowen by the modification following that is if the Apostolique Sea should not thinke otherwise for this was to establish them and to put the Bishop to trouble and charge It was desired againe that Vnions for life should bee prohibited and those nullified which are already made But the maior part did approue the Decrees as they were proposed some for the good affection they bare to Rome and some because they had beene perswaded and some good men also who were promised that the Pope by his Bull would take away both these and many other disorders but that for reputation of the holy Sea hee ought to doe it himselfe and not seeme to be compelled to receiue lawes from the Synod against his will And these put together were three quarters of the whole number of the Synod The time of the 〈◊〉 approaching and the 〈…〉 athematismes beeing read ouer againe some required that the doctrine should be added and some demanded why the Decree of the abuses was not resolued on To these it was said that the matter was not well discussed and that it was more fit to handle them after all the Sacraments giuing remedie withall to the abuses occurring in the ministery of euery one and to the generall abuses of them all In giuing a reason why the doctrine was omitted the most concluding argument was that so it was done in the Session concerning originall sinne and that a doctrinall declaration is necessary when the anathematismes cannot bee vnderstood without it therefore that it was necessary in the Decree of iustification but in this of the Sacraments the anathematismes be so plaine of themselues that they may serue also for doctrine The approaching of the time and the consent of the maior part made them resolue for this opinion and compelled them to be silent who demanded the doctrine and the reformation of the forenamed abuses The Decrees being made though with these difficulties and the third The Session March the 3. of March being come and the Prelates according to their vsuall order assembled in the Church to celebrate the Session Iames Coccus Archbishop of Corfu said Masse Coriolanus Martiranus Bishop of Saint Marke was to make the Sermon who for the distastes receiued in the Congregation thinking he could not well bee present and not persist in the same opinion in regard it was not secure to contradict in publike Session he made choise to faine some indisposition and so to bee absent by which meanes there was no Sermon that morning as if amongst sixtie Bishops thirtie Friars exercised in preaching not one was able to speake foure words with premeditation of foure houres And it was noted in the Actes that there was no Sermon because A iesting act concerning the Bishop of S. Marke the Bishop of Saint Marke deputed to make it was hoarse and so it was Printed Which as it ought to bee attributed onely to the pleasant vaine of the Secretary who wrote it so it is a sure argument that they did not then thinke the time would come when all the actions of that Assembly should be esteemed equall to those of the Apostles when they met together expecting the comming of the holy Ghost When the Masse and other ceremonies were ended the two Decrees were read The first concerning Faith contained in substance That for complement The Decrees are read of the doctrine defined in the former Session it was meate to handle the Sacraments and the better to extirpate the heresies the Synode did for the present constitute the Canons following meaning to adde others afterward when time should serue The Canons or the Anathematismes of the Sacraments in generall were thirteene The Canons of the Sacraments in generall 1. Against him that saith that the Sacraments of the new Law haue not
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
Session that they might haue time so to dispose it as that it might please all least the publication of the things agreed on should be crossed in regard of this There was the same difficultie about the last of the Articles proposed in which a forme of confession of faith was prescribed to bee 〈◊〉 by those who were designed to Bishoprickes Abbies and other Benefices with cure before the examination which did so other with that of the election as that they could not be separated It was resolued to 〈◊〉 this Article also But because it was deferred and then resolued not to 〈◊〉 and afterwards in a tumultuous manner referred to the Pope as shall bee said in due place it is not alieue from our present purpose to recite heere the substance of it Which was that not onely it should bee required of them who were designed to Bishoprikes and other cures of soules but also an admonition and precept in vertue of obedience made to all Princes of what Maiestie or excellencie soeuer not to admit to any dignitie magistracie or office any person before they haue made inquisition of his Faith and religion and before hee hath voluntarily confessed and sworne the Articles contained in that forme which to that end it did command to bee translated into the vulgar tongue and publikely read euery Sunday in all the Churches that it might bee vnderstood by all The Articles were To receiue the Scriptures of both Testaments which the Church doth hold to bee canonicall as inspired by God To acknowledg the holy Catholike Apostolike Church vnder one Bishop of Rome Vicar of CHRIST holding constantly the faith and doctrine thereof in regard being directed by the holy Ghost it cannot erre To haue in veneration the authority of Councels as certaine and vndoubted and not to doubt of the things once determned by them To beleeue with a constant faith the Ecclesiasticall traditions receiued from one to another To follow the opinion and consent of the Orthodoxe Fathers To render absolute obedience to the constitutions and precepts of the holy mother the Church To beleeue and confesse the seuen Sacraments and their vse vertue and fruit as the Church hath taught vntill this time but aboue all that in the Sacrament of the Altar there is the true body and blood of CHRIST really and substantially vnder the Bread and Wine by the vertue and power of the word of God vttered by the Priest the onely minister ordained to this purpose by the institution of CHRIST confessing also that hee is offered in the Masse to God for the liuing and the dead for the remission of sinnes And finally to receiue and retaine most firmely all things which haue beene vntill this time piously and religiously obserued by their ancestours nor to bee remooued from them by any meanes but to auoide all nouity of doctrine as a most pernicious poyson flying all â—â—â—isme detesting all heresie and promising to assist the Church readily and faithfully against all heretikes It being as hath beene sayd resolued to omit this matter they laboured to rectifie the matter of Residence by taking away whatsoeuer might displease those who held it to bee de iure Diuino or those who thought it to bee de iure Positino Loraine vsed all effect all diligehee to make the parties agree resoluing that by all meanes the Session should be held at the time appointed For hauing receiued lately very louing letters from the Pope co 〈…〉 him to come to Rome and to speake with him and determining to giue his Holinesse all satisfaction his resolution was to giue him this as an earnest that is to end the discorde and comâ—ose the differences betweene the Prelates a thing much desired by him For his going to Rome he spake ambiguously meaning to expectan answere from France 〈…〉 Another matter though of no great importance did prolong the progresse that is the handling of the 〈◊〉 one of Orders of which a great long 〈◊〉 was proposed wherein all were expounded from the office of a Decon to the office of a doore-keeper This was composed in the beginning by the Deputies when the Decrees were made as necessarie to oppose against the Protestants who say those Orders were not instituted by CHRIST but by Ecclesiasticall introduction because there is vse of them as being offices of good and orderly gouernement but not Sacraments This Article of the Deeree was taken out of the Pontificall which would be too long and superfluous to repeat in regard it may be read in the booke it selfe And the Decree did The functions of the inferiour Orders declare besides that those functions cannot be excercised but by him who being promoted by the Bishop hath receiued grace from God and a Character imprinted to make him able to doe it But when it came to bee established they were troubled to resolue an olde common obiection what neede there could bee of a Character and spirituall grace to exercise corporall Actes as to reade light candles ring bels which may bee as well or better done by those who are not ordained especially since it hath beene disused that men ordained should exercise those functions It was considered that the Church was condemned hereby for omitting this vse so many yeeres And there was a difficultie how to restore the practise of them For they must ordaine not children but men of age to shut the Church doores to ring the bells to dispossesse the possessed with deuils which if they did they did crosse another Decree that the inferiour orders should be a necessarie degree to the greater Neither did they see how they could restore the three offices to the Deaconship to minister at the Altar to Baptize and to preach nor how the office of the Exorcists could bee exercised in regard of the vse brought in that the Priests onely did dispossesse the possessed Antonius Augustinus Bishop of Lerida would haue had that whole matter omitted saying that howsoeuer it was certaine that these were Orders and Sacraments yet it would bee hard to perswade that they were brought in in the Primitiue Church when there were but few Christians that it was not for the Synods dignitie to descend to so many particulars that it was sufficient to say there are foure inferiour Orders without descending to any further specialiâ—ie of doctrine or making any innouation in the practise Opposition was made that so the doctrine of the Protestants who call them idle Ceremonies would not be condemned But Loraine was Authour of a middle course that the Article should be omitted and in few words the execution referred to the Bishop who should cause them to bee obserued as much as was possible These things being setled they resolued to reade all in the consultation of those principall Prelates that all things might passe in the generall Congregation with absolute quiet Both parties were agreed but onely in the s 〈…〉 h Anathematisme that is that the Hiâ—â—archie is instituted by Diuine
those manuall functions that they might ascend to Priest-hood And it seemed some contradiction to haue determined absolutely that those ministeries should not bee exercised but by persons ordained and afterward commanded the Prelats to restore them as much as conueniently they could For obseruing the absolute Decree it is very necessary that where persons ordained cannot be had for exercise of those functions they must not be exercised at all and if they may bee exercised without Orders in places where persons ordayned cannot bee found the absolute definition might haue better been omitted In the Decree of the ordination of Priests it was thought very conuenient to prescribe that condition that they should he able to teach the people but this did not seeme very coherent with that other doctrine and vse that cure of soules is not essentiall to Priesthood so that to bee able to teach the people is not necessary to those Priests who meane neuer to take that cure vpon them And to make to a necessary condition in the minor orders to vnderstand the Latine tongue was to shew that this was not a Generall Councell of all Christian Nations in regard this Decree could not be vniuersall and binde the Nations of Africa Asia and of a great part of Europe where the Latine tongue neuer had place The sixth Anathematisme was much noted in Germany in which an Article of faith was made of Hierarchie which word and signification thereof is aliene not to say contrary to the holy Scriptures and though it was somewhat anciently inuented yet the authour is not knowne and in case he were yet he is an Hyperbolicall writer not imitated in the vse of that word nor of others of his inuention by any of the ancients and following the stile of CHRIST our LORD and of the holy Apostles and Primitiue Church it ought to be named not Hierarchie but Hierodiaconia or Hierodoulia And Peter Paul Vergerius in Valtelina did make this and other obiections against the Vergerius maketh obiections against the Councel doctrine of the Councell the subiect of his Sermons relating the contentions betweene the Bishops and detracting as much as hee could not onely by words but by letters also to the other Protestant and Euangelicall Ministers which they read in their Churches to the people And howsoeuer the Bishop of Como by order from the Pope and the Cardinall Morone vsed all meanes and in a very extraordinary manner also to cause him to depart out of that Countrey yet they were not able to effect it Concerning the Decree of Residence of which euery one discoursed and expected some good resolution because there was so much spoken and writen of it tha nothing seemed to bee more in voice then that 〈◊〉 marueiled that in the ende that was pronounced for a decision of 〈◊〉 〈◊〉 which was plaine to euery one that is that not to reside was 〈◊〉 except there were a lawfull cause as if it were not 〈◊〉 〈◊〉 all by the law of 〈◊〉 ture that whosoeuer doeth absent himselfe from his charge of what 〈◊〉 soeuer it be without a lawfull cause doeth s 〈…〉 The successe of this Session to 〈…〉 away the indelligence◠held vntill then◠The Spanish Prelats complaine of the Cardinall of Loraine betweene Loraine and the Spaniards For these complained that they w 〈…〉 abandoned in the matter of the Institution of Bishops and of the 〈◊〉 〈◊〉 which hee had very often told them that hee was of their opinion and promised to labour effectually to cause that doctrine to bee decreed without making any condition They added that there was no hope he would bee constant in any other promise and that the Pope by making him beleeue hee should bee Legate of France had wonne him And other things they said which were little for his honour On the other side hee iustified himselfe saying that the offer was made vnto him to make his friends mistrust him and that his answere was that hee would not hearken vnto it before areformation were made in Councell Notwithstanding it was not beleeued that hee would perseuere in the same opinion no not so much as in this matter The Legates desirous to finish the Councell did so soone as the Session was done vse meanes to facilitate the residue which for matter of faith was Indulgences inuocation of Saints and Purgatorie And to this end they elected tenne Diuines two Generals of Friars and two for euery Prince that is for the Pope France of which there were but a few remaining Spaine and Portugall charging them to consider how the Protestants opinion in this matter might briefly bee confuted And themselues beeing resolued meant to propose their owne opinions in generall Congregation by which the Canons might be composed at the same time when Matrimonie should be handled that they might quickly dispatch those matters without hearing the disputes of the Diuines as formerly they had done In matter of reformation they treated with the Cardinall of Loraine the Emperours and Spanish Ambassadours to bee content that the reformation The reformation of Princes of Princes might bee proposed also who saying it was fit that abuses should be remooued wheresoeuer they were the Articles were collected and hope conceiued that all that remained might bee decided in one Session onely But the Spanish Ambassadour for many respects of his King did not like that haste and therefore did crosse it with many difficulties First hee proposed that it was necessary before the Councell ended to vse meanes to bring the Protestants thither alleadging that it would be labour in vaine if the Decrees were not accepted by them and that there was no hope they would accept them if they were not present in Councell The Legats answered that the Pope had done for his part whatsoeuer was fit wrote letters and sent expresse Nuncij to them all so that nothing could bee done to make their contumacie more manifest The Count answered that hee did not desire it should be done in the name of his Holinesse because that would not onely not cause them to come but make them more auerse but in the name of the Councell with conuenient promises and intercession of the Emperour Whereunto the Legats replying that they would consider on it they gaue an account thereof to the Pope that he might use meanes in Spaine to diuert such discourses and to perswade the ending of the Councell The Count desired also that the Diuines might speake publikely according to the vse concerning the particulars of Indulgences and of the other matters perswading the Prelats that the order might not be changed nor the reputation of the Councell diminished by omitting the examination of those things which had more neede of it then any other The Pope was much troubled with these aduises and the rather because Don Lewis d' Auila and Vargas the Ambassador resident with him had giuen their words that the King would be content that the Councell should end And calling
Canons And they imployed the Emperours Ambassadours to perswade the Count to be content with it by which meanes that difficultie also was ouercome The declaration of Propenentibus Legatis did remaine For which not being able to find a temper they tolde the Count that hee should propose a forme how he would haue it done Wherein hee excusing himselfe they deputed three Canonists to treat with him and to find a meanes that might please him so that it were not to alter the way prescribed by the Pope But The Card of Loraine returneth to Trent and hasteneth the end of the Councell the Cardinall of Loraine came fitly for that occasion who being parted from Rome with instruction and conclusion of all things and hauing tooke Venice in his way to perswade the Ambassadours to returne before the end of the Councell and now arriued in Trent caused with his desteritie the Count to approoue that manner by which that difficultie so much agitated receiued an end with satisfaction of all and it was made the one and twentieth Article of reformation proposed in the Congregation of the ninth of Nouember held for this purpose and approoued with small resistance After this the second Article was taken away which being done all the Articles were read ouer againe and the suffrages briefly deliuered In which Loraine to salue his honour said that howsoeuer he desired a greater reformation yet knowing that in the beginning one could not come to the last remedies hee assented to the Decrees not iudging them sufficient but hoping that the Pope either by bringing the old Canons into vse or by celebrating other generall Councels would adde a perfection It is worthy of memorie that in this Congregation hee made a long digression He maketh an Oration in 〈◊〉 of the Pope in forme of an encomiasticall Oration of the Popes good will of his desire to see the Church reformed the Episcopall degree restored to its ancient dignitie and the Councell ended with the fruit of all Christendome The Arch-Bishop of Granata when it was his turne to speake brake out into the Popes commendation also attributing as much vnto him as the other but added that either the Pope did iudge that he could not doe as he would or had not authority to make his ministers and dependants to execute his will Here I must make a great mutation of stile For whereas in the former narration I haue vsed that which is proper to describe varietie of minds and opinions The state of the Councel is quite altered one crossing the designes of another and delayes of resolutions interposed framing my selfe to declare the counsels of diuers sometimes contrary amongst themselues hereafter I must make relation of one aime only and vniforme operations which seeme rather to flie then run to one only end whereof I can giue but one cause not to repeate it in all places that is the ioynt resolution to precipitate the Councell Therefore to speake simply I must say that Letters came from the Pope with resolution that the Councell should bee ended though with distast of the King of Spaine because hee had meanes to make an agreement with him that they should establish the Decree of secret marriage with as much vnion as was possible but yet to doe it though the same opposition should continue that for the reformation of Princes and restitution of Ecclesiasticall iurisdiction and libertie they should not descend to any particular but renew the ancient Canons and without Anathemaes that if any difficultie did arise concerning the other Articles they should reserue it for him who would make prouision therein referring them for the residue to the Cardinall of Loraine who was fully informed of his whole will whom they ought to beleeue Afterwards hee sent a forme in what sort they should finish the Councell which did containe that all things done vnder Paul and Iulius should be confirmed and declared that they were all done in this one Councell and that in all things the authoritie of the Apostolike Sea should be preserued that of the things decreed the Popes confirmation should be demanded that all the Fathers should subscribe and after them according to the example of the ancient Emperours there should be a subscription of the Ambassadors that the Princes might be bound to the obseruance of the Decrees and to persecute with Armes those of the contrary religion leauing it in the power of them the Legats together with Loraine to adde diminish or alter according to opportunite All which things were kept most secret vntill after the Councel that they might 〈…〉 the better as shall be said The eleuenth of Nouember came in which the Session was held with the vsuall ceremonies Voyces beeing to bee giuen in the matter of clandestine mariage Cardinall Varmiense who held it a matter of 〈◊〉 and thought the Church had no authoritie ouer it would not bee 〈…〉 sing himselfe that in a matter of positiâ—â— law be thought 〈…〉 The Session 〈…〉 deliuer his minde freely though the contrarie were 〈…〉 hee should bee forced to say for satisfaction of his 〈…〉 Synod could not make that decree which might haue â—used same distates such as hee was not willing to giue Francis Richarâ—â— made the Sermonâ— in which hee admonished the Fathers that this most holy Synod hauing beene in trauaile these two yeeres and euery one beeing in expectation of what it will bee deliuered it was not fit it should produce 〈…〉 〈…〉 childe because the worlde doth expect a sound and perfect issue For effecting hereof it was conuenient to imitate the Apostles â—â—yrs and Primitiue Church making them a patterne whence to take the 〈…〉 of the infant which is to come into the world These were hee said doctrine religion and discipline all which beeing degenerated in these times must bee restored to their ancient integritie And that this is it which hath been expected so long and is expected still The ceremonies being ended the letters of Madam Regent of Flanders concerning the sending of 〈◊〉 Prelates to the Councell were read as also the Mandates of the Duke of Florence and of the grand Master of Malta Afterwards the doctrine and the anathematismes of matrimonie were read by the Masse Bishop to which all consented The Articles of reformation of Matrimony beeing read to the first of the annullation of the clandestine Cardinall Morone said that it Varietie of opinions about clandestine mariages pleased him if it pleased the Pope Simoneta said it did not please him but referred himselfe to the Pope Of the others sixe and fifty did absolutely denie and all the rest did approoue it Afterwards the Decrees of reformation were read And beeing come to The Decrees of reformation the fift of the criminall causes of Bishops perceiuing the Kingdomes where the inquisition is were excepted a great commotion was raised amongst the Fathers the Lombards and Neapolitans saying confusedly that that exception was neuer proposed in