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
head inueighed seuerely against the Canons and wrote vnto them reprehending them for introducing a dangerous nouitie without reason or example of antiquitie that there want not places to praise the Virgin who cannot be pleased with a presumptuous nouitie mother of rashnesse sister of superstition daughter of lightnesse The next age had Schoole-Doctors of both the orders Franciscan and Dominican who in their writings refuted this opinion vntill about the yeere 1300. when Iohn Scot a Franciscan putting the matter into disputation and examining the reasons did flie to the omnipotencie saying that God had power to free her from sinne or to cause sinne to remaine in her onely for an instant or for a certaine time that God onely knoweth which of these three is true yet it is probable to attribute the first to Marie in case it bee not repugnant to the authoritie of the Church and of the Scripture The doctrine of this famous Diuine was followed by the Franciscan order But in the particular of the conception seeing the way layd open they affirmed absolutely for true that which hee had proposed as possible and probable vnder this doubtfull condition if it bee not repugnant to the Orthodoxe Faith The Dominicans did constantly resist and followed Saint Thomas one of their order famous for his learning S. Thomas is canonized by Pope Iohn the 22 to disgrace the Franciscans and for the approbation of Pope Iohn the two and twentieth who to depresse the Franciscans who did for the most part adhere to the Emperour Lewis of Bauaria excommunicated by him did canonize that Doctour and his doctrine The shew of pietie and deuotion made the Franciscan opinion generally more accepted and more tenaciously receiued by the Vniuersitie of Paris which was in credite for eminent learning and after long ventilation and discussion was afterwards approoued by the Councell of Basill which forbade to preach and teach the contrarie This tooke place in those Countreys which receiued the Councell Finally Pope Sixtus the fourth a Franciscan made two Bulles in this matter one in the yeere one thousand foure hundred seuentîe sixe approouing a new Office composed by Leonard Nogarola Protonotarie with Indulgences to him that did celebrate it or assist the other in the yeere one thousand foure hundred eightie three condemning the assertion as false and erronious that it is heresie to hold the conception or a sinne to celebrate it excommunicating the Preachers and others who noted that opinion of heresie or the contrarie because it was not as yet decided by the Church of Rome and the Apostolike Sea But this did not appease the contentions which betweene the two orders of Friars still waxed sharper and were renewed euery yeere in December so that Pope Leo the tenth thinking to giue a remedie by deferring the controuersie made letters bee written vnto diuers But afterwards he had more important cogitations by reason of the nouities of Germanie which in these contentions wrought that which happeneth in States that the Citie being beleaguered the factions doe cease and all ioyne against the common enemie The Dominicans grounded themselues vpon the Scripture the doctrine of the Fathers and the most ancient Schoole-men where not one iot was found in fauour of the others but they alleadged for themselues miracles and contentment of the people Iohn of Vdine a Dominican Friar sayd either you will that Saint Paul and the Fathers haue beleeued this exemption of the Virgine from the common condition or not If they haue beleeued it and yet haue spoken generally without euer making mention of this exception imitate them also now But if they haue beleeued the contrarie your opinion is a nouitie Ierolamus Lombardellus a Franciscan Friar sayd that the authoritie of the present Church was no lesse then that of the Primitiue if the consent of that in those times made men speake without exception the consent of this which appeareth in celebrating the Feast throughout ought to induce vs not to omit it The Legate wrote to Rome of the marueilous agreement of all against the Lutheran doctrine and the resólution taken to condemne it and sent a copie of the Anathematismes framed giuing aduise withall of the contention raised about the conception Whereunto it was answered from Rome that by no meanes they should meddle with a matter which may cause a schisme betweene Catholikes but should striue to reconcile the parties and giue The Pope commandeth that the contention about the conception should be omitted for feare of making a schisme them both satisfaction and aboue all to preserue in strength the briefe of Sistus 4. The Legates hauing receiued the order did by themselues and by the wiser sort of Prelates perswade both parties to lay aside the contentions and apply themselues ioyntly against the Lutherans They were on both sides contented to be silent so that their opinion were not preiudiced yet the Franciscans said that the Canon was against them if the Virgin were not excepted and the Dominicans that they were condemned if shee were It was necessary to finde a way how it might bee declared that shee was neither comprehended nor affirmatiuely excepted which was by saying they had no intention either to comprehend or except her Afterwards at the great instance of the Franciscans the others were content it should bee sayd onely they had no meaning to comprehend her And to obey the Pope it was added that the constitutions of Sistus 4. should be obserued While these things are handled in Trent the Diet being assembled in Ratisbon The Diet of Ratisbon the Emperour shewed great displeasure that the Colloquie was dissolued without fruit and required that euery one should propose what hee thought fit to appease Germanie The Protestants desired that the difference of Religion might bee composed according to the Recesse of Spira by a nationall Councell saying it was more fit then a generall because by reason of the great difference in opinions betweene Germanie and other Nations it is impossible to auoyde the raising of a greater contention and whosoeuer will enforce Germanie to change opinion must first slay many thousands of men which would be a dammage to the Emperour and a ioy to the Turkes The Emperors ministers answered that his Maiestie was not the cause why the Decree of Spira was not executed and that it was knowen vnto all that to make so necessarie a peace with the French King hee was constrained to yeeld to the Pope in matters of Religion that the Decree was fitted to the necessities of that time which being changed it was also necessarie to change opinion that in National Councels somtimes maners are amended but Faith and Religion neuer handled that in Colloquies one hath to doe with Theologues who for the most part are vntractable obstinate so that with them one cannot come to such moderate counsels as is necessary that none loued Religion more then the Emperor who would not swarue one iote from that which
false that it is in another time Yet it was not well vnderstood because applying it to his purpose it cannot bee said that a man predestinated can bee damned in a time when he is not predestinated seeing hee is alwayes so and generally the diuided sence hath no place where the accident is inseparable from the subiect Therefore others thought to declare it better saying that God gouerneth and mooueth euery thing according to its proper nature which in contingent things is free and such as that the Act may consist together with the power to the opposite so that with the act of predestination the power to reprobation and damnation doeth stand But this was worse vnderstood then the first The other Articles were censured with admirable concord Concerning the third and sixt they sayd it hath alwayes beene an opinion in the Church that many receiue diuine grace and keepe it for a time who afterwards doe lose it and in â—ine are damned There was alleadged the example of Saul Solomon Iudas one of the twelue a case more euident then all by the words of CHIST to the FATHER I haue kept in thy Name al that thou hast giuen mee of which not one hath perished but the sonne of perdition To these they added Nicholas one of the seuen Deacons and others first commended in the Scriptures and then blamed and for a conclusion of all the fall of Luther Against the sixt they particularly considered that vocation would be an impious derision when those that are called and nothing is wanting on their side are not admitted that the Sacraments would not bee effectuall for them all which things are absurd But for censure of the first the authoritie of the Prophet was brought directly contrary in termes where God saith that if the iust shall abandon iustice and commit iniquitie I will not remember his good workes The example of Dauid was added who committed murther and adultery of Magdalene and Saint Peter who denied CHRIST They derided the follies of the Zuinglians for saying the iust cannot fall from grace and yet sinneth in euery worke The two last were vniformely condemned of timeritie with exception of those vnto whom God hath giuen a speciall reuelation as to Moyses and the Disciples to whom it was reuealed that they were written in the booke of heauen The examination of the Diuines concerning Free-will and Predestination beeing ended and the Anathematismes in those matters framed they were ioyned to those of iustification according to their fit places Whereunto opposition was made by some in one part by some in another where there appeared any word which might preiudicate their opinion But Iacobus Coccus Arch bishop of Corfu considered that by the Theologues the Articles were censured with many limitations and amplifications which ought to be inserted in the Anathematismes that the proposition might not absolutely be condemned which might receiue a good construction and the rather because it is humanitie to make the most fauourable interpretation and charitie not to thinke euill Diuers did contradict first in regard of the practise of the ancient Councels which haue condemned hereticall propositions without limitation naked as they haue been deliuered by the heretikes especially because it is sufficient in matter of faith for condemning an article that it hath one false sence which may cause the vnaduised to erre Both the opinions seemed reasonable the first because it was fit to knowe which sence was condemned the second because it was not for the honour of the Councel to limit the propositions of heretikes Hereunto was added that all the Canons were thus composed reciting the opinion which was to be condemned and alleadging for cause thereof the places of Scripture and doctrine of the Church vnto which it was opposite The Canons were made according to the forme of the Councell of Orange like to those of originall sinne in the preceeding Session But the reading of them proouing long and tedious and the mixture of trueth and falshood of things reprooued and approoued not very intelligible the Bishop of Sinigaglia put them fitly in minde of a remedie for both inconueniences that it was better to separate the Catholike doctrine from the contrary and make two Decrees in one to make a continuated declaration and confirmation of the doctrine of the Church in the other to condemne and anathematize the contrary The aduise pleased all and so it was resolued and first the anathematismes were framed apart and then paines taken to make the other Decree And this they called the Decree of the doctrine and that the Canons which The Decree of the doct 〈…〉 and the Canons stile was after followed in the second and third Conuocation of the Councell Sancta Croce tooke incredible paines to make the Decrees auoyding as much as was possible to insert any thing controuersed among the Schoole-men Santa Croce tooke great paines to giue euery oâ—â— satisfaction in making the Decrees and so handling those which could not be omitted as that euery one might be contented in euery Congregation he obserued what was disliked by any and tooke it away or corrected it as hee was aduised and hee spake not onely in the Congregations but with euery one in particular was informed of all the doubts and required their opinions he diuersified the matter with diuers orders changed sometimes one part sometimes another vntill hee had reduced them to the order in which they now are which generally pleased and was approued by all It is certaine that to determine those things Congregations were held consisting partly of Theoloques partly of the Prelates to the number of one hundred and that from the beginning of September vntill the end of Nouember there passed not a day in which the Cardinall did not meddle with that which was done before and change something The memoriall of these mutations remaineth whereof I will rehearse two as a tast of many which it would bee tedious to recount In the first point of doctrine it was first written by common consent that neither the Gentiles by vertue of Nature nor the Iewes by the law of Moyses could free themselues from sinne and because many did hold that circumcision did remit sinnes they suspected that these words might preiudice their opinion though S. Paul hath in expresse termes said the same in more then one place The Cardinal to satisfie these men in the place where it was sayd Per ipsam etiam legem Moysi changed and said Per ipsam etiam litterant legis Moysiâ— euery ordinary Diuine might easily iudge how well the word literam did befit that place In the beginning of the eight point those that manetained certainety of grace were not contented it should be sayde A mans sinnes are not omitted by the certainetie of remission and because one is confident in it And the Cardinall gaue them satisfaction by excluding the reall certainety and putting in the roome boasting confidence in that onely And in
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
sins of the communion of Indulgences of Excommunication of the power of the Pope of the authoritie of Councels of good works of Free-will of Purgatory of pouerty all which he saith are respectiuely pestiferous pernicious scandalous offensiue to pious eares contrary to charity contrary to the reuerence which is due to the Church of Rome contrary to obedience which is the sinew of Ecclesiasticall discipline wherefore being willing to proceede to sentence he with the Cardinals genetals of the regular orders with other Diuines and Doctours both of the one and the other law hath made diligent examination of them Therefore hee condemneth and reiecteth them respectiuely as hereticall scandalous false offensiue to pious eares deceitfull to godly minds and contrary to the Catholike trueth Hee prohibiteth vpon paine of excommunication and infinite punishments that no man should dare to keepe them defend them preach them or fauour them And because the same assertions are found in the bookes of Martin therefore he condemneth them commanding Luthers bookes are condemned to the fire vnder the same paines that none may reade or keepe them but that they ought to be burned as well those which doe containe the foresaid propositions as all the rest Concerning the person of Martin himselfe he saith he The Pope giueth an admonition to Luther and his followers hath many times admonished cited and called him with promise of safe conduct and prouision for his iourney that if hee had come hee would not haue found so many errours in the Court as hee saide and that himselfe the Pope would haue taught him that the Popes his predecessors haue neuer erred in their constitutions But because he hath endured the censures for the space of a whole yeere and hath dared to appeale vnto a future Councell a thing prohibited by Pius and Iulius the second vnder the punishments due to heretikes hee could proceed to condemnation without any more adoe notwithstanding forgetting these iniuries hee admonisheth the said Martin and his protectors to change their opinions cease to preach and in the terme of 60. dayes vpon the same paines to reuoke al the foresaid errors and burne the bookes which in case they doe not hee declareth them notorious and obstinate heretiques After he commandeth all vnder the same paines that they keepe not any booke of the same Martin though it conteine not the like errours Then ordaineth that all men ought to shunne as well him as his fauourers yea commandeth euery one to apprehend them and bring them personally before him or at least chase them out of their Lands and Countreys hee interdicteth all places whither they shall goe commandeth that they bee euery where made knowen and that his Bull ought to bee read in euery place excommunicating whosoeuer shall hinder the publication thereof he determineth that the exemplifications ought to be beleeued and ordereth that his Bull be published in Rome Brandeburg Misna and Mansperg Martin Luther receiuing newes of the condemnation of his doctrine and The Popes admonition cruseth Luther to make a solemne Appeale bookes set foorth a writing repeating the Appeale made to the Councell and making replication thereof for the same causes Furthermore for that the Pope had proceeded against a man not called nor conuinced nor the controuersie of the doctrine heard preferring his owne opinions to the word of God and leauing no place for the Councell he offereth to demonstrate all these things praying the Emperour and all Magistrates to accept this his Appeale for defence of the authority of the Councell thinking that this decree of the Pope bindeth not any till the cause be lawfully discussed in a Synod But men of vnderstanding seeing the Bull of Leo marueiled at it for many causes First concerning the forme that the Pope should proceede to a The Bull of Leo censured declaration with clauses of the palace in a matter which ought to be handled with the words of the holy Scripture and especially vsing periods so intricate and so long and prolixe that it was scarcely possible to draw any sense from them as if he had been to giue sentence in a feodatary cause And it was particularly noted that one clause which saith Inhibentes omnibus ne praefatos errores asserere praesumant is so drawen out in length with so many inlargements and restrictions that betweene Inhibentes and Praesumant there are placed more then foure hundred words Others passing on a little further considered that to haue proposed and condemned as hereticall scandalous false offensiue to pious eares and deceitfull to simple minds 42. propositions without declaring which of them were hereticall which scandalous which false but onely with a word respectiuely attributing to euery one of them an vncertaine qualitie caused a greater doubt then was before which was not to define the cause but to make it more controuersed and to shew more plainely that another authority and wisedome was necessary to determine it Some also were filled with admiration for that it was said that amongst the 41. propositions there were errours of the Grecians condemned long agoe Others thought it a strange thing that so many propositions in diuers points of faith should be decided in Rome by the aduice of the Courtiers onely without participating them to other Bishops Academies and learned persons of Europe But the Vniuersities of Louain and Collen being pleased that there was a colour giuen to their sentence by the Popes Edict publikely burned the bookes of Luther Which gaue cause that he also in Wittenberg all that Schoole being The Popes Bull and the Decretals burned in Wittenberg assembled iudicially and publiquely made to be burned not onely the Bull of Leo but together also the Popes Decretals and after gaue an account to the world of that action in a long manifest published in writing noting 521. LEO 10. CHARLES 5. HENRY 8. FRANCIS 1. A Councell was thought to be necessarie for two causes the Papacie in tyrannie of the Church peruersenesse of Christian doctrine and vsurpation of the power of lawfull magistrates But aswell for Luthers appeale as for these and other considerations euery one became of opinion that a lawfull Councell was necessarie by which not onely the controuersies might bee decided but the abuses also long since brought into the Church might bee redressed and alwayes the necessitie hereof appeared the more by how much the more the contentions increased writings being set forth continually both by the one part and the other For Martin failed not to confirme his doctrine by diuers writings and accordingly as he studied hee discouered more light euer passing some step further forward and finding articles of which in the beginning hee had not thought Which hee sayd he did for the zeale of the House of God But hee was constrained also by necessitie For the Romanists hauing laboured effectually in Collen with the Elector of Saxonie by the mediation of Hierom Aleander that he would deliuer Martin
the parties would submit themselues hoping that by this they should bee deliuered from so great mischiefe 69 After the death of Adrian Iulio de Medicis cousin to Pope Leo was created successor and called Clement the seauenth who suddenly applied himselfe Iulio de Medici-cousen to Leo the tenth was created Pope and called clement the â—â—â—uenth 〈◊〉 〈◊〉 1524 to the affaires of Germanie And being skilfull in the knowledge of negotiations he saw clearely that Pope Adrian contrary to the stile of wise Popes was too facil as in confessing the defects of the Court so in promising the reformation and too abiect in asking counsell of the Germans how prouision might be made against the contentions of that kingdome For thereby hee drew vpon his backe the demaund of a Councell which was of great 1524 ADRIAN 6â— CHARLES 5. HENRY 8. FRANCIS 〈◊〉 importance especially with condition to celebrate it in Germanie and had giuen too much courage to tht Princes that they dared not onely to send but to print also the hundred grieuances a writing ignom inious to the Ecclesiastiques of Germanie but more to the Court of Rome Hauing considered all things well he resolued that it was necessarie to giue some satisfaction to the Dutch men yetso that his authority might not bee indangered nor the commodities of the Court taken away He considered that howsoeuer some of the 100 greiuances concerned the Court yet the greater part touched the Bishops Officials Curates and other Priests of Germanie Therefore he hoped if that the foresaid persons were reformed the Germans would easily be induced to be silent for the present in that which concerned Rome and that with that reformation he should haue diuerted the treaty of the Councell Therefore hee thought it conuenient suddenly to dispatch a Legate a man of wisedome and authoritie tothe Diet which was to be celebrated theree moneths after in Noremberg with instruction to walke in the same way and aboue all to dissemble the knowledge of Adrians propositions and of the answers giuen vnto him that hee might not receiue any preiudice in his Tretaie and might proceede as if the matter were to begin 70 The Legat was Lorenzo Campeggio Cardinall of S. Anastafia who being Card. Campeggio is Legat to the Diet of Noremberg come to the Diet after he had treated of diuers things with diuers particular men to set his negotiation in order he spake also in publique where hee said that he wondered that so many Princes and so wise could endure that religion rites and ceremonies in which they their fathers and ancestors deceased were borne and bred should be extinguished and abolished not considering that such innouation tended to the rebellion of the people against the Magistrates That the Pope not aiming at any interest of his owne but hauing a fatherly compassion of Germanie fallen into spirituall and temporall infirmities and subiect to very great imminent dangers had sent him to find a meanes to cure the disease That it was not the intention of his Holinesse to prescribe any thing vnto them much lesse that any thing should be prescribed vnto himselfe but onely to consult of the fit remedies concluding that if the diligence of his Holinesse were refused it would not afterwards bee reasonable to lay any fault vpon him 71 Hee was answered by the Princes for the Emperour was in Spaine as The answere of the Diet. was sayd before after they had thanked the Pope for his good will that they knew well the danger which hanged ouer their heads by reason of the change of the doctrine of Religion that therefore in the Diet the yeere before they had shewed vnto the Nuncio of Pope Adrian a meanes and way to compose the differences and had giuen him also in writing whatsoeuer they desired or sought from Rome which writing they beleeued that Adrian had receiued because the Nuncio promised to deliuer it as also they thought that the grieuances which Germany receiued from the Clergy were knowne vnto all being published in Print and that they expected euen vntill that instant that their iust desires should be heard and continued expecting still Wherefore if he had any order or instruction from the Pope they prayed him to declare it that they might consult of the whole together with him 72 To this the Legat replyed according to his commission that he knew not that any instruction had bin brought to the Pope or Cardinals concerning the meanes way of composing the differences in religion But he well assured them of the Popes very good meaning from whom he had most absolute power to doe whatsoeuer might serue for that end but that it concerned The Legeats reply them to shew the way who knew the condition of the persons and the customes of the country That it was very well knowne that Cesar in the Diet of Wormes had published by their consent an Edict against the Lutherans whereunto some had giuen obedience and some not of which diuersity and variety he knew not the reason but it seemed good vnto him that first of all they ought to deliberate of the meanes how to put it in execution That although he had not as yet vnderstood that the 100. grieuances had beene published to bee presented to the Pope notwithstanding hee knew that three copies had beene brought to some priuate men in Rome that himselfe had seene one of them and that they were seene by the Pope and Cardinals who could not perswade themselues that they were collected by any of the Princes but thought they were set out by some malignant person in spite to the Court of Rome that although hee had neither order nor instruction from the Pope in that matter yet they ought not to thinke that he had not authority to treat thereof as occasion serued Hee sayd that in those demaunds there were many that derogated from the power of the Pope and sauoured of heresie that of those he could not treate but offered to be informed and to speake of those which were not against the Pope and had ground of equity that if any thing remained to be treated of with his Holynes they might propose it but in more moderate tearmes That he could not choose but finde fault that they were printed and published because it seemed too much yet that he was certaine that the Pope being Vniuersall Pastour would doe any thing for the loue of Germany but if the voyce of the Pastour were not heard the Pope and himselfe must take it patiently and referre euery thing to God 73 The Diet though they did not thinke it probable that the Cardinall and Is suspected by the Diet. Pope knew not the treaties with Adrian and iudged that in the Legates answeres there might be cunning yet desiring that good deliberation might be taken for the quiet of their Country they deputed some Princes to negotiate with the Cardinall who could get nothing from him but that he would haue
controuersie in religion betweene Zuric Berne and Basil on the one side and the Popish Cantons on the other was often composed by the mediation of diuers yet at that time the hatred was so great between them and new causes of distasts arising daily the contentions were often renewed And this yeere they were greatest of all those of Zuric and Berne attempting to hinder the victualling of fiue Cantons which caused both parties to arme With those of Zuric Zuinglius tooke armes though his friendes perswaded him to remaine at home and leaue that charge to others Whereunto he would by no meanes yeeld that 1532 CLEMENT 7. CHARLES 5. HENRY 8. FRANCIS 1. he might not seeme to incourage the people in the Church onely and forsake them in time of danger The eleuenth of October they came to a set battell in which those of Zuric had the worst and Zuinglius was slaine for which the Catholikes more reioyced then for the victory They did diuers disgraces to the corps and the death of that man was the chiefest cause of Whose death caused a composition betweene the Cantons a new composition betweene them both the parties retaining their owne religion The fiue Catholike Cantons assured themselues that hee being remoued who by his Sermons changed religion in the Countrey all would returne to the old In which hope they were confirmed the more because And maketh Ecolampadius die with griefe Ecolampadius a Minister in Basil of the same opinion with Zuinglius dyed within a few daies after with griefe for the losse of his friend the Catholikes attributing the death both of the one and the other to the prouidence of God who compassionating the Heluetians had punished and taken away the Authors of their discord Surely it is a pious and religious thought to attribute the disposition of euery euent to the prouidence of God but to determine to what end those euents are directed by that high Wisedom is not farre from presumption Men are so straightly and religiously wedded to their owne opinions that they are perswaded that God loueth and fauoureth them as much as themselues But the things that happened afterwards shewed that the Cantons called Gospellers made greater progresse in the doctrine receiued after the death of these two a manifest Argument that it came from a higher cause then the labours of Zuinglius An agreement betweene the Protestants and the others was negotiated 1532 in Germanie by the Electors of Ments and the Palatine and many writings An agreement betweene the Protestants and the Catholikes was negotiated but could not be effected were made and changed because they gaue not full satisfaction to either of the parties This made the Emperour resolue that a Councell was exceeding necessary and hauing imparted his opinion to the French King he sent one to Rome by post to treat thereof with the Pope and Colledge of Cardinalls The Emperour made none account of the place prescribed nor of any other special condition in case Germany were so satisfied that the Protestants would The Emperor doth seriously negotiate a Councell be present and submit themselues which satisfaction the King also thought to be iust and offered to ioyne with him The Ambassage was deliuered to the Pope in these tearmes that the Emperor hauing vsed all means to reunite the Protestants to the Church by imploying authority threats treaties and iustice also nothing now remaining but either warre or a Councell in regard he could not take armes by reason of the Turkes preparations against him he was constrained to take the other resolution and therefore did beseech his Holinesse that imitating his Predecessours hee would bee content to graunt a Councell whereunto the Protestants would submit themselues without difficultie hauing offered diuers times to stand to the determination of one that is free in which the Iudges might bee men without partialitie The Pope who by no meanes would haue a Councell hearing the request and not being able to giue a plaine negatiue made a grant but so as The Pope consenteth to the Councell vpon such a condition as hee knew would not bee accepted that hee knew it would not bee accepted For the place hee proposed one of the Cities of the Churches State naming Bolonia Parma Piacenza cities capable to receiue and feed a multitude healthfull with a large territory round about whither the Protestants ought not to make difficultie to got because they should bee heard vnto whom hee would giue a full and ample safe conduct and himselfe would be there in person that euery thing might bee handled with Christian peace and no man wronged That hee could by no meanes consent to celebrate it in Germanie because Italie would not indure to be neglected and Spaine and France who in Ecclesiasticall matters yeeld vnto Italie for the prerogatiue of the Papacie which is proper vnto it would not giue place vnto Germanie and the authoritie of that Councell would bee little esteemed where onely Duch-men were present and some few of another nation For vndoubtedly the Italians French-men and Spaniards would not bee induced to goe thither The medicine is not in the power of the sicke but of the Physitian Therefore Germanie corrupted with the multiplicitie and varietie of opinions could not giue right iudgement in this subiect as Italie France and Spaine which are vncorrupted as yet and wholly perseuere in subiection to the Apostolicall Sea which is mother and mistris of all Christians For the manner of defining things in the Councell the Pope said there needed no words because no difficultie could arise therein except they would make a new forme of a Councell neuer vsed in the Church That it was manifest that none had voice in a Councell by right of the Canon but Bishops and Abbats by custome and some others by the Popes priuiledge the others that desire to bee heard ought to submit themselues to the determination of these euery Decree being made in the name of the Synod if the Pope bee not present in person but when hee is there euery Decree passeth vnder his name onely with the approbation of the Fathers of the Synod The Cardinals likewise spake in the same key The Cardinals will not beleeue that a Councell is necessary but alwayes interposed some reason to shew that a Councell was not necessarie so long as the determination of Leo stood in force which being executed all would be remedied and hee that will not referre himselfe to the determination of the Pope especially accompanied with the counsell of the Cardinals will much more despise all Conciliarie Decrees That it was manifest that the Protestants call not a Councell but onely to gaine time and to hinder the execution of the Edict of Wormes For they well know that the Councell cannot choose but approoue that which Leo hath determined except they would bee a conuenticle or vnlawfull assembly as all those bee who haue separated themselues from the doctrine and
laboured to incite the Pope against him and to haue money from him for the warre The Pope seruing himselfe vpon this occasion was wholy set vpon the gaining The Pope seeketh to gaine Milan of Milan for his Nephewes wherein hee was assisted by Margarite bastard daughter to the Emperour married to Octauius Farnese the Popes Nephew and in that respect made Dutchesse of Camerino The Pope promised the Emperour to combine with him against the French King to make many Cardinals of his nomination to pay him for some yeeres 150000. crownes leauing also in his hands the Castles of Milan and Cremona But because the Imperialists required a million of ducats for the present and another million vpon short dayes of payment nothing could bee concluded and in regard the Emperour could not longer tarrie it was agreed to continue the treatie by meanes of the Popes Ministers who should follow the Emperour Caesar shewed he was satisfied with the Councell that by the sending of Legats and assistance of those few Prelats the Catholiques of Germany at the least had knowen his ready mind and because the impediments might be imputed to the French King he concluded that the remedie He mistrustes the Emperour and turneth to the French King was not to be thought vpon vntill it did appeare how the warre proceeded They parted with great demonstrations of mutuall satisfaction yet the Pope mistrusted the Emperour and from that time turned his mind toward the French King But while he was thus doubtfull the league betweene the Emperour and the King of England against France was published which constrained the Pope wholly to alienate himselfe from him For hee saw how much that league preiudiced his authoritie being contracted with one excommunicated anathematized by him cursed destinated to eternall damnation a schismatique depriued of his Kingdome and dominions whose confederation A league betweene the Emperour and King of England made with whom soeuer was void against whom also all Christians Princes were bound by his commandement to take armes and which most imported that still remaining more contumacious and openly despising his authoritie The Pope was much offended with the league this euidently shewed to the world that the Emperour bare no respect vnto him neither spirituall nor temporall and gaue example to all to make no account of his authoritie And the affront seemed to him the greater because Clement who might easily haue temporized in that cause to please the Emperour and for his interests had proceeded against that King who otherwise was well affected and deserued well of the Apostolike Sea To weigh downe these offences the Pope put in the other ballance that the French King had made so many lawes and edicts before named to preserue religion and his authoritie Vnto which was added that the Parisian Diuines the first of August assembling the people by the sound of a Trumpet published fiue and twentie heads of Christian doctrine proposing the bare conclusions and determinations without adding reasons perswasions or grounds but onely prescribing as it were by authoritie what they would haue beleeued which were printed and sent through all France confirmed by the Kings letters vnder most grieuous punishments against whosoeuer spake or taught other wise with another new Decree to make inquisition against the Lutherans These things the rather pleased the Pope because he knew the King did them not so much for the reason related before that is to iustifie himselfe to the world that hee made not warre with the Emperour to fauour the Lutherans doctrine nor to hinder their extirpation but principally to please him and for reuerence of the Apostolicall Sea But the Emperour knowing the Popes complaints answered that the The Emperors answere to the Popes complaints French King hauing made a League with the Turke to the preiudice of Christians as the siege of Nizza in Prouence made by the Ottoman Armie guided by Polinus the Kings Abassadour and the spoiles taken in the riuers of the Kingdome well shewed it was lawfull for him to vse for his defence the helpe of the King of England a Christian though he acknowledge not the Pope as also by the same Popes leaue himselfe and Ferdinand vsed the assistance of the Protestants more auerse from the Apostolike Sea then that King that the Pope vnderstanding the League of the French King with the Turke should haue proceeded against him But hee saw well what difference was made For the Turkisharmie which had so much damnified all the Christians wheresoeuer it went passed friendly by the Popes riuers yea going to Ostia to take in the fresh water on S. Peters day at night for which all Rome was in confusion the Cardinall of Carpi who commanded in the Popes name that was absent put them out of feare being secure by the intelligence which he had with the Turkes The warre and these complaints put to silence the treaties about the 1544 PAVL 3. 〈◊〉 CHARLES 〈◊〉 HENRY 〈…〉 FRANCIS 〈◊〉 councel for this yeere which the next 1544 returned into the field began in the Diet of Spira where the Emperour rehearsing the paines which he formerly took to remedy the discords in religion finally the care diligence vsed in Ratisbon be put them in mind how it not being then possible to compose the controuersies all was finally referred to a general or National Councel 1544. The treaty a 〈…〉 both the Couâ—cell began againe in the Diet of 〈…〉 or a Diet and that afterwardes the Pope at his instance had intimated the Councel where himself resolued to be in person would haue performed it if the war of France had not hundered him But now in regard the discord in religion remaineth the same is accompained with the same inconueniences it is not time to deferre the remedy any longer for which he gaue order they should consider and propose to him what way they thought to be best The businesse of religion was much considered on But because the affayres of the warre pressed them more it was referred to the Diet which was to bee celebrated in December and in the meane space a Decree was made that the Emperour should giue charge to some honest and learned men to write a forme of reformation and that all the Princes should doe the same that all being conferred together that might bee determined in the Diet by common consent which was to be obserued vntil the future generall Councell to be held in Germany or vntill a Nationall In the meane space that all should remaine in peace without raising any tumult for Religion and the Churches of the one and the other should enioy their goods This Recesse did not generally please the Catholikes but some of them because they inclined to the Protestants opinion approoued this middle way Those that were not contented seeing their number to be small resolue to endure it But the warre went on still and the Popes disdaine conceiued for the league with
the Popes for he holding things in suspence dispatched his businesse well in Germany giuing the Protestants The Emperor desireth to hold the Councell in suspence hope that if they pleased him he would not suffer the Councell to bee opened and putting them in feare that in case they did not it should begin and proceed against them Therefore he euer caused some new emergents to arise which might hold things in suspence passing the time pleasantly vnder diuers colours and sometimes also proposing that it were better to transferre it to another place giuing hope hee could bee contented it were translated into Italie euen vnto Rome that the Pope and the Prelates of that Nation might more easily hearken to the proposition and draw the Councell in length The Pope was in great straits Sometimes hee had the ancient desire The Pope is doubtfull what course to take of his predecessors that the Councell should not be celebrated and condemned himselfe for hauing proceeded so farre yet hee saw that it was scandalous and dangerous to him to shew openly that hee would not haue it by dissoluing that small congregation which remained in Trent He saw cleerely that it was not a good remedie to extinguish heresies For concerning that which belonged to Italie it was better to prouide against it by force and by the office of the Inquisition whereas the expectation of the Councell hindereth that which is the onely remedie For Germany it appeared plainely that the Councell did rather make difficult then facilitate those things Besides in ease it were celebrated hee doubted whether hee should grant the Emperour the halfe fruits and vassalages of the Monestaries in Spaine For if hee did not his Maiestie would bee angry and if hee did it hee doubted that the Spanish Prelates would discouer in the Councell that they were alienated from him and the Apostolike Sea for giuing that to others which belonged to them He saw likewise that the Prelates of the kingdome were if satisfied who would think it intolerable to pay the tenths and be at charges in the Councel Hee thought that those of France would ioyne with them and incourage them not for charitie but to hinder the Emperors profit Therefore he began to incline to the translation so that it were not caried further into Germany as was treated of in Wormes whereunto he sayd he would neuer consent though hee had an 100. hostages and as many pawnes and the rather because by transferring it more into Italy into a place more fertil commodious and secure he thought he auoyded the inconuenience of continuing in that state and letting the Councell lie at anchor and be drawen in length from season to season the worst resolution that could be made for infinite and perpetuall preiudices which might insue Besides by the time which the translation required the present mischiefe was cured which was to haue Councell and a Colloquie and Diet instituted for religion concurre together not knowing what end the one or the other might haue a thing dishonourable and dangerous and of bad example and the Prelats would be satisfied by parting from Trent Beeing thus resolued that The Bull of translation he might be prouided to put it fitly in execution he sent to the Legates the Bull of faculty to translate it dated February 22. of which it hath beene spoken before These thoughts did not possesse either the whole or the principall part of the Popes mind but he thought much more of infeoffing his son in Parma and Piacenza which he had imparted to Caesar did effect it in the end of August There is much murmuring at the donation of Parma and Piacenza to a bastard not respecting the generall murmuring that while the Clergie was to bee reformed the head of it should bestow principalities vpon a sonne of a damned coniunction This the whole Colledge tooke ill though onely Iohn Dominicus de Cupis Cardinall of Trani with some few more opposed it Iohn Vega the Emperours Ambassador refused to bee present and Margarite of Austria his nephewes wife shewed herselfe discontented because shee desired the inuestiture in the person of her husband for that shee lost the title of the Dutchesse of Camerino and got nothing Afterwards beeing wholly imployed in freeing himselfe from the difficulties and dangers which the Councell brought with it standing thus neither opened nor shut but so as it might serue the Emperours turne against him hee resolued to send the Bishop of Caserta to treate with his Maiestie proposing either to The Pope sendeth a Nuncio to the Emperor haue it opened and begunne or suspended for a time and in case that pleased not he was to propose the translation of it into Italy to giue conuenient time to what should be handled in the Colloquie and Diet or some other match which were not sodishonourable and dangerous for the Church as to haue the Councell remaining still on foote and the Legates and Prelats idle This negotiation had many rubs For the Emperour was resolute not to consent either to suspension or translation not holding it good for his ends to begin it he did not absolutely denie any of the things proposed and hauing no other course to take he knew not what to do but to interpose difficulties to the three propositions Finally in the middest of October hee found out a temper that the Councell should bee opened and the reformation treated of forbearing to speake of heresies and points of doctrine lest they should prouoke the Protestants The Pope aduised heereof by the The Pope is much oftended with thē Emperours answere Nuncio his letters was touched at the very heart For hee saw plainely that this was to giue the victorie into the hands of the Lutherans and to robbe himselfe of all authoritie making him depend of Colloquies and Imperiall Diets ordaining in them treaties of religion and forbidding the Councell tomeddle with them and so to weaken him by alienating his dependants and to strengthen the Lutherans by supporting or not condemning their heresies And beeing assured that his and the Emperours interests were so contarie as that they could not be vnited he resolued to conceale his owne ends and to proceede as best befitted his affaires Therefore without shewing any distaste of the answere he presently replyed to Caserta that for his Maiesties sake hee resolued to open the Councell immediately commanding that the acts thereof should begin and all should proceed with full libertie and in fit manner and order This the Pope sayd in such generall termes because he would not expresse himselfe what should bee first or what last or what treated of or What wholly left out For hee was resolute to handle the matter of religion and points of doctrine principally without alleadging other reason incase he should bee constrained to alleadge any but that to treat of reformation onely was a thing neuer vsed before contrary to the reputation both of himselfe and of the Councell
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
with all their might and the Prelates alledging that they belonged to them and were vsurped pretended restitution And because the contention was heere not of opinions but of profit they vsed on both sides not onely reasons but deedes also Which differences were set on foote that at the time of the Session nothing might be decided Therefore the Legates resolued to deferre these two points vntill another Session Two Decrees were framed as formerly was resolued and were read in the last Congregation and approoued yet with some exceptions in the point of the vulgar Edition In the ende heereof the Cardinall of Monte after hee had commended the learning and wisedome of them all admonished them of the seemely behauiour which was fit to vse in the publique Session shewing one heart and one minde in regard the points were sufficiently examined in the Congregations and the Congregation beeing ended the Cardinall Santa Croce assembled those that had opposed the vulgar Edition and shewed they could not complaine because it was not prohibited but left free to correct it and to haue recourse to No errors of faith in the vulgar Edition the originall but that onely it was forbid to say there were in it errors of faith for which it ought to be reiected The eight of April appoynted for the Session being come the Masse of the holy Ghost was said by Saluator Alepus Archbishop of Torre in Sardinia and the Sermon was made by Friar Austin of Aretium Generall of the Serui the Pontificall habiliments put on the accustomed letanies and prayers made and the Decrees read by the Archbishop that said Masse The first conteined in substance that the Synode ayming to preserue the purity of the Gospel promised by the Prophets published by Christ and preached by the Apostles Two Decrees read in the Session as the fountaine of all trueth and discipline of maners which trueth and discipline are contained in the bookes and vnwritten traditions receiued by The contents of the former the Apostles from the mouth of Christ and dictated to them by the holy Ghost and passed from one to another doeth according to the example of the Fathers receiue with equall reuerence all the bookes of the old and new Testament and the traditions belonging to faith and manners as proceeding from the mouth of Christ or dictated by the holy Ghost and preserued in the Catholique Church And setting downe the Catalogue of the bookes concludeth that if any will not receiue them all as Sacred and Canonicall in all parts as they are read in the Catholike Church and contained in the vulgar Edition or shall wittingly and purposely despise the traditions let him be Anathema that euery one may know what ground the Synode will vse in confirming the points of doctrine and reforming of maners in the Church The substance of the second Decree was that the vulgar Edition should be The substance of the second Decree held for authenticall in publike Lectures Disputations Sermons and expositions and that none should dare to refuse it That the holy Scripture cannot bee expounded against the sense held by the holy Mother the Church nor against the common consent of the Fathers though with purpose to conceale those expositions and that the offenders should be punished by the Ordinaries that the vulgar Edition should be most exactly printed That no bookes of religion bee printed sold or kept without the authors name and that the approbation appeare in the frontispice of the booke vpon paine of excommunication and pecuniary punishment constituted by the last Lateran Councell That none should dare to vse the words of the holy Scripture in scurrility fables vanity flatteries detractions superstitions inchantments diuinations castings of lots libels and that the transgressors should bee punished at the discretion of the Bishops And it was determined to hold the next The next Session is to be heâ—d the 17. of Iune Session the 17. of Iune Afterwards the Commission of Don Diego de Mendoza and Francis de Toledo the Emperours Ambassadors was read by the Secretarie of the Councel The Commission of the Emperours Ambassadors is read Don Diego was absent and the other hauing in the Emperours name saluted the Fathers in few words said in substance That all the world knew that the Emperour thought nothing to befit him more then not onely to defend the flocke of CHRIST from enemies but to free it from tumults and seditions therefore that he reioyced to see the day when the Councell published by the Pope was opened and that being willing to fauour that occasion with his power and authoritie he had sent thither Mendoza vnto whom in regard of his indisposition himselfe was ioyned So that nothing remained but to pray God vniformely that he would fauour the enterprise of the Councell and which is the Principall would preserue peace betweene the Pope and Emperour for the establishing of the trueth of the Gospel restoring the Church to her puritie weeding the cockle out of the Lords field Answere was made by the Councell that his Lordships comming was most acceptable both for the dutie they did owe the Emperour and for the fauour hee promised them hauing also much hope in the realtie religion of his Lordship That they imbraced him with all their heart and did admit as farre as they could with reason the mandates of Caesar That they were sorry for the indisposition of his Colleague and thanked God for the peace betweene the Pope and the Emperour praying him to fauour the desires of them both for the increase of Christian religion and peace of the Church These things being done with the vsuall ceremonies the Session ended the Decrees whereof were sent to Rome by the Legates and a little after printed But after they were seene especially in Germany they ministred great A few Prelats and not learned do decide the greatest points of religion matter of discourse Some thought it strange that fiue Cardinals and 48. bishops should so easily define the most principall and important points of Religion neuer decided before giuing Canonicall authoritie to Bookes held for vncertaine and apocryphall making authenticall a translation differing from the original prescribing and restraining the manner to vnderstand the word of God neither was there amongst these Prelates any one remarkable for learning some of them were Lawyers perhaps learned in that profession but of little vnderstanding in Religion few Diuines but of lesse then ordinary sufficiencie the greater number Gentlemen or Courtiers and for their dignities some were onely titular and the maior part Bishops of so small Cities that supposing euery one to represent his people it could not be said that one of a thousand in Christendome was represented But particularly of Germany there was not so much as one bishop or Diuine Was it possible that amongst so many no man should be sent Why did not the Emperour cause some of them to goe who assisted in 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
The Protestants are cōfirmed in their opiniō by this sentence there was no remedie hee thought it follie to complaint in vaine That sentence produced another bad effect because the Protestants tooke occasion to confirme their opinion that the Councell was intimated only to insnare them For if the controuersed doctrine of faith ought to bee examined in the Councell how could the Pope before the definition thereof proceede to sentence and condemne the Arch bishop of heresie Therefore it appeareth that in vaine they should goe to that Councell where the Pope domineereth who cannot dissemble though hee would that hee esteemeth them as men condemned That it was manifest also that the Pope made no account of that Councell because after it was begun hee proceeded definitiuely in that which belongeth to the Councel without imparting any thing vnto it The Duke of Saxonie signified this to the Emperour by his Ambassadours and after sayde vnto him that the Popes minde being now made manifest it would bee high time to prouide for Germany by a Nationall Councell or by handling seiorusly the points of Religion in a Diet. But to returne to the businesse of the Councell there remained as hath beene sayde as remnants of the things handled before in the last Session the two points to prouide for the Lectures of the holy Scripture and preaching of the word of God For this was handled in the first Congregation and to begin the matter of faith it was proposed to treat likewise of originall sin Wherunto the Spanish Prelats opposed and sayd that to prouide against the abuses of preaching reading was matter enough for one session Which opinion also was followed by the Italian Prelates who were on the Emperors side And the Legats thought they had discouered that this was plotted by Caesars ministers who at the very instant had seriously treated with those Prelats Therfor they sent aduice thereof to the Pope from whom they had answere that they should take heed to go on warily vntil he were able to giue them a resolution Therefore they vsed artificiall diligence entertaining themselues with part of the Abuses without comming to the conclusion of them and without making demonstration whether they would proceede in the matter of originall sinne And thus the case stoode vntil Easter Which being past the Pope wrote they should proceede and propose Don Francis of Toledo perswadeth that the reformation should be handled without doctrine that matter This being deliuered the second of May came to the know ledge of Don Francis who going to visite the Legats vsed much arte sometimes making shew to giue them counsell sometimes proposing his opinion for the prosecuting of the reformation onely to know their mindes and to perswade them obliquely to embrace his deseigne But seeing that did no good hee began to speake as plainely as was needfull that hee had letters from the Emperour by which hee was charged to be a meanes that they should not enter into the points of doctrine but should handle the reformation only The Legats brought many reasons to the contrary amongst others they said they could not doe it without contradicting the Popes Buls which proposed these two things together and that which was established in the Councell that they should goe forward cheeke by iowle adding that they had written to his Holinesse that they would begin eight dayes after Easter Diuers discourses and replyes were made on both sides and in conclusion the Legats said they were commanded by the Pope and could not be wanting to their duetie Don Francis sayd it was the dutie of good ministers to maintaine amitie betweene Princes and sometimes to expect the second Commission This was not denyed by the Legates but they answered that more was not to be expected from them then they were able to doe with their honour They gaue the Pope an account of all this adding that the Cardinall of Trent told them that if the Article of originall sing were proposed the Emperor would be discontented and therefore on the one side being desirous to make peace and concord and on the other to obey his Holinesse commandements they thought good to send away this aduise in diligence beseeching him not to let them erre adding that if no other aduise came they would follow his last commandement and would labour to perswade Don Francis and the Cardinall of Trent that this Article of originall sinne was no more questioned in Germany but accorded as was manifest by the last Colloquie of Ratisbon where his Maiestie for the first Article to bee accorded caused that of iustification to be taken But to giue as much more time as is possible they will entertaine themselues as many dayes as they honestly can in dispatching that which remaineth of the last Session A Congregation was made for this onely to giue a better forme how they should more orderly proceede then they formerly had done as well in handling the doctrine of faith as the matter of reformation And they distinguished two sorts of Congregations one for Diuines to discourse on the matter of faith which should be proposed whose opinions should bee written by one of the Notaries of the Councel to whom should bee added A forme to proceed in Councell is set downe Canonists when reformation was spoken of which Congregations were to bee held in the presence of the Legates in which any of the Fathers that would might be present Another sort of Congregations should consist of Prelates to frame the heads of Doctrine and reformation which beeing examined and set in order according to the most common opinion should be proposed in the generall Congregation to vnderstand euery ones voyce that by the determination of the maior part the decrees might be established which are to be published in the Session According to this order they treated of Lectures and Sermons framing The diff 〈…〉 between the Prelates and Regulars about lectures and sermons doth returne and reforming diuers draughts of Decrees neither was it possible to finde a way to please al because the Prelats that were much interessed to desire that all might depend vpon the Episcopall power without exemption of any But on the other side the Legates desired to maintaine the priuiledges giuen by the Pope especially to the Mendicants and Vniuersities And after many disputes when the matter was sufficiently debated they thought that in the Congregation of the tenth of May all would agree But it prooued to the contrary for though it lasted till night yet in some points they could come to no conclusion for the diuersitie of opinions amongst the Prelats themselues and in others because the Legates would not yeelde to the generall opinion to remooue or at the least to moderate the priuiledges They alledged against the Bishops that they were more moued by their proper interest then by reason that they made none account to preiudice the regulars that they were too bold in correcting the former
not it should bee sayd that faith is formed with charity because that kind of speach is not vsed by Saint Paul but onely that faith worketh by charity Others vnderstood that iustifying faith was faith in generall not saying it was either liuely or dead because they doe both iustifie after diuers manners either compleatly as the liuely or as a beginning or foundation as the historicall faith and of this Saint Paul speaketh when he attributeth iustice vnto it no otherwise then as Philosophie is contained in the alphabet that is as in a basis which is as it were nothing the principall remaining that is to set the statue vpon it This second opinion was iointly maintained by the Dominicans and Franciscans the other by Marinarus and his adherents But the principall point of the difficulty was not touched that is whether a man is iust and then doth iustly or by doing iustly becommeth iust They all agreed in one opinion that to say onely faith doeth iustifie was a proposition of many fenses and all absurd For God and the Sacraments doe iustifie as causes in their seuerall kindes so that the proposition hath that and many other exceptions The preparation also of the soule to receiue grace is a cause in its kinde so that faith cannot exclude that sort of workes But the Articles concerning workes that goe before grace all which Luther condemneth for sinne the Diuines censured for hereticall rather by way of inuectiue then otherwise condemning likewise of heresie the opinion taken in generall that humane workes without faith are sinne thinking it a cleare case that many actions of men are indifferent neither good nor euill and that others there are which though they bee not acceptable to God yet are morally good as the honest actions of Infidels and Christians which are sinners which to call honest and sinnes implieth a contradiction and the rather because in this ranke are included the heroicall actions so much commended by antiquity But Catarinus maintained that man without the speciall helpe of God can doe no worke which may truely bee good though morally but sinneth Catarinus his opinion concerning the value of workes still Therefore the workes of the Infidels who are not excited by God to beleeue and of the faithfull who are sinners before God stirreth them vp to conuersion though they seeme honest to men euen heroicall yet are truely sinnes and hee that commendeth them doth consider them in generall and according to externall appearance but hee that shall examine the circumstances of euery one shall finde they are peruerse and that for this Luther was not to bee condemned notwithstanding hee sayd that the Articles ought to bee censured as they speake of workes that follow preuenting grace which are a preparation to iustification as an abomination of sinne feare of hell and other terrours of conscience For confirmation of his opinion hee brought the doctrine of Saint Thomas that to doe a good worke the concurrence of all circumstances is necessary but the want of one onely is sufficient for an ill So that howsoeuer among the workes considered in generall some are indifferent yet in the singular there is no medium betweene hauing all the circumstances and wanting some Therefore euery particular action is good or euill neither is there to bee found any one indifferent And because amongst the circumstances the end is one all workes referred to a bad end are infected so that the Infidels referring all to a bad end their actions are sins though they seeme heroicall to him that knoweth not their intention Neither doth it make any difference whether the relation to a bad end be actuall or habituall because the iust doth merit though hee referreth not the worke actually to God but habitually onely He said further alleaging Saint Austine that it is sinne not onely to refer the action to a bad end but also not to referre it to a good and because hee defended that without the speciall preuenting assistance of God a man cannot referre any thing to God he concluded that no good morall worke can bee before For this he alleadged many places of Saint Austine to shew that hee was of this opinion He alleadged also places of Saint Ambrose Saint Prosper S. Anselmus and of other Fathers He produced Gregory of Arimini the Cardinall of Rochester who in his booke against Luther was cleerely of the same opinion saying it was better to follow the Fathers then the Schoole-men who are diuided and rather to take the Scriptures for a ground from whence true Theologie is taken then the subtilties of Philosophy which the Schooles haue vsed that himselfe also was of that opinion but hauing studied the Scriptures and Fathers had found the trueth Hee alleadged the passage of the Gospel A bad tree cannot beare good fruit with the amplification which our Sauiour added saying Either make the tree good and the fruit good or the tree euill and the fruit euill He vsed also other arguments and especially the place of Saint Paul that nothing can be cleane to Infidels because their minde and conscience is spotted This opinion was very sharpely impugned by Soto proclaiming it hereticall Soto proclaymeth the opinion of Catarinus to bee hereticall for inferring that man had not libertie to doe well nor could obtaine his naturall end which was to denie Free-will with the Lutheranes Hee maintained a man might by that strength of nature obserue euery precept of the Law in regard of the substance of the worke though not in regard of the end which was enough to auoid sinne Hee said there were three sorts of humane actions one the transgression of the Law which is sinne another the obseruation thereof hauing charity for the end which is meritorious and acceptable to God the third mixt when the Law is obeyed for the substance of the precept which worke is morally good and perfect in its kinde because it accomplisheth the Law making euery worke good according to morality auoiding by that meanes all sin But he moderated this great perfection of our nature by adding that it was one thing to take heede of any one particular sinne and another to beware of all together and sayd that a man might auoid any one but not all by the example of him that had a vessell with three holes who could not stoppe them with two hands but could stop which two of them he would one remaining open of necessity This doctrine did not satisfie some of the Fathers For though it clearly shewed that all workes are not sinnes yet it did not wholly salue Free-will because it will necessarily follow that it is not free in auoiding all sinne But Soto giuing the title of good workes vnto these knew not how to determine whether they were preparatory to iustification It seemed to him they were in regard of the goodnesse of them and it seemed they were not considering the doctrine of Saint Austine approoued by Saint Thomas and other good Diuines
places of the other Epistles where he saith We haue nothing but what wee haue receiued from God that wee are not able of our selues so much as to thinke well and where in giuing the cause why some haue reuolted from the faith and some stand firme he said it was because the foundation of God standeth sure and hath this Seale the Lord knoweth who are his They added diuers passages of the Gospel of Saint Iohn and infinite authorities of Saint Austin because that Saint wrote nothing in his old age but in fauour of this doctrine But some others though of lesse esteeme opposed this opinion calling it hard cruell inhumane horrible impious and that it shewed partialitie in GOD if without any motiue cause he elected one and reiected another and vniust if he damned men for his owne will and not for their faults and had created so great a multitude to condemneit They say it destroyed free wil because the elect cannot finally doe euill nor the reprobate good that it casteth men into a gulfe of desperation doubting that they bee reprobates that it giueth occasion to the wicked of bad thoughts not caring for penance but thinking that if they bee elected they shall not perish if reprobates it is in vaine to doe well because it will not helpe them They confessed that not onely workes are not the cause of Gods election because that it is before them eternall but that neither works foreseen can moue GOD to predestinate who is willing for his infinite mercie that all should bee saued and to this end prepareth sufficient assistance for all which euery man hauing free-will receiueth or refuseth as pleaseth him and GOD in his eternitie foreseeth those who will receiue his helpe and vse it to good and those who will refuse and reiecteth these electeth and predestinateth those They added that otherwise there was no cause why GOD in the Scripture should complaine of sinners nor why hee should exhort all to repentance and conuersion if they haue not sufficent meanes to get them that the sufficient assistance inuented by the others is vnsufficient because in their opinion it neuer had or shall haue any effect The first opinion as it is mysticall and hidden keeping the mind humble and relying on GOD without any confidence in it selfe knowing the deformitie of sinne and the excellencie of diuine grace so this second was plausible and popular cherishing humane presumption and making a great shew and it pleased more the preaching Fryars then the vnderstanding Diuines And the Courtiers thought it probable as consonant to politique reasons It was maintained by the Bishop of Bitonto and the Bishop of Salpi shewed himselfe very partiall The defenders of this vsing humane reasons preuailed against the others but comming to the testimonies of the Scriptures they were manifestly ouercome Catarinus holding the same opinion to resolue the places of Scripture which troubled them all inuented a middle way that GOD of his goodnesse hath elected some few whom he will saue absolutely for whom hee hath prepared most potent effectuall and infallible meanes the rest he desireth for his part they should be saued and to that end hath prouided sufficient meanes for all leauing it to their choice to accept them and bee saued or refuse them and be damned Amongst these there are some who receiue them are saued though they be not of the number of the elect of which kind there are very many Others refusing to cooperate with God who wisheth their saluation are damned The cause why the first are predestinated is onely the will of GOD why the others are saued is the acceptation good vse and cooperation with the diuine assistance foreseene by GOD why the last are reprobated is the foreseeing of their peruerse will in refusing or abusing it That Saint Iohn Saint Paul and all the places of Scripture alleadged by the other part where all is giuen to GOD and which doe shew infallibilitie are vnderstood onely of the first who are particularly priuiledged and in others for whom the common way is left the admonitions exhortations and generall assistances are verified vnto which hee that will giue care and follow them is saued and he that wil not perisheth by his own fault Of those fewe who are priuiledged aboue the common condition the number is determinate and certaine with God but not of those who are saued by the common Way depending on humane libertie but onely in regard of the foreknowledge of the workes of euery one Catarinus said hee wondred at the stupidity of those who say the number is certaine and determined and yet they adde that others may bee saued which is as much as to say that the number is certaine and yet it may bee inlarged and likewise of those who say that the reprobates haue sufficient assistance for saluation though it be necessary for him that is saued to haue a gratâ—er which is to say a sufficient vnsufsicient Hee added that Saint Austins opinion was not heard of before his time and himselfe confesseth it cannot be found in the works of any who wrote before him neither did himselfe alwayes thinke it true but ascribed the cause of Gods wil to merits saying God taketh compassion on hardeneth whom he listeth But that will of GOD cannot bee vniust because it is caused by most secret merits and that there is diuersitie of sinners some who though they be iustified yet deserue iustification But after the heate of disputation against the Pelagians transported him to thinke and speake the contrary Yet when his opinion was heard all the Catholikes were scandalized as S Prosper wrote to him And Genadius of Marscilles 50. yeeres after in his iudgement which he maketh of the famous writers said that it happened to him according to the words of Salmon that in much speaking one cannot auoyd sinne and that by his fault exaggerated by the enemies the question was not then risen which might afterwards bring forth heresie whereby the good Father did intimate his feare of that which now appeareth that is that by that opinion some Sect and diuision might arise The censure of the second Article was diuers according to the three related opinions Catarinus thought the first part true in regard of the efficacie of the Diuine will toward those who are particularly fauoured but the second false concerning the suffiencie of Gods assistance vnto all and mans libertie in cooperating Others ascribing the cause of Predestination in all to humane consent condemned the whole Article in both parts But those that adhered to S. Austin and the common opinion of the Theologues did distinguish it and said it was true in a compounded sence but damnable in a diuided a subtiltie which confounded the mindes of the Prelates and his owne though hee did exemplifie it by saying hee that mooueth cannot stand still it is true in a compound sence because it is vnderstood while hee moueth but in a diuided sence it is
perseuere without the speciall assistance of GOD or cannot with it 23. That the iust cannot sinne or can auoyde all veniall sinnes without a speciall priuiledge as the Church holdeth of the Virgin 24. That iustice is not preserued and increased by good workes but that they are fruits onely or signes 25. That the iust sinneth mortally or venially in euery worke 26. That the iust ought not to expect a reward for his good workes 27 That there is no mortall sinne but infidelity 28 That grace being lost faith is lost also or that the faith remayning is not true nor of a Christian 29 That man sinning after baptisme cannot be lifted vp by the grace of God or may recouer it by faith onely without the Sacrament of penanace 30. That euery fault and punishment is wholly remitted to euery penitent man there remaning no temporall punishment to bee indured in this life or in Purgatorie 31. That the iust sinneth if hee doe good onely in hope of an eternall reward 32. That the good workes of the iust are the gifts of God and are not withall the merits of the iustified 33. That this doctrine is derogatory to the glory of God and merits of CHRIST or that their glory is not made more illustrious by it When I had made this short narration of the Decree I began to thinke it superfluous seeing all the decrees of that Councel are printed in one volume The authors reason why he rehearseth the decrees though they be printed in a volume apart and in euery mans hands and that in the composition of the Actes that follow I might referre my selfe to that booke and I was about to teare this leafe But considering that some might desire to reade the whole continuation in one booke only and that if any thought it better to see the originall hee might omit this mine abbreuiation I resolued not to change but to obserue the same stile in the matters following and the rather because I am grieued when in Zenophon and Tacitus I see the narration of things most knowen to their times omitted which remaineth vnknowen to mee because there is no meanes to know it againe and I hold it for a maxime that one ought neuer to referre himselfe to another Therefore I come to the summe of the Decree of reformation Which did containe in substance 1. That the Synod being willing to The Decree of reformation amend the depraued manners of the Clergie and people thought fit to begin with the gouernours of the greater Churches Therefore trusting in God and his Vicar on earth that that charge shall be giuen to worthy men exercised from their youth in Ecclesiasticall discipline it doth admonish them to performe their duety which cannot bee executed without residing in the place where it is to bee done Yet many leauing the flocke and care of the lambes wander in Courts and apply themselues to secular businesse Therefore the Synod doth reuiue all the ancient Canons against non-residents and doth constitute besides that euery gouernour of a Cathedrall Church of what title or preeminencie soeuer who shall remaine sixe moneths together out of his Diocesse without a iust and reasonable cause shall lose the fourth part of the reuenues and if he perseuere sixe moneths more shall lose another fourth part and the contumacie increasing the Metropolitane vpon paine of not entring into the Church for three moneths shall delate him to the Pope who by his supreame authoritie may inflict greater punishment or prouide the Church of a more profitable Pastor And if the Metropolitan shall likewise offend the most ancient Suffragan shall bee bound to denounce him 2. But others inferiours to Bishops tyed to residence either by law or custome shall be compelled thereunto by the Bishops abrogating euery priuiledge which giueth a perpetuall exemption from residing But dispensations granted for a time for a reasonable cause true and prooued before the Ordinary shall remaine in force and the Bishop as Delegate of the Apostolike Sea shall take care that a sufficient Vicar bee prouided for the charge of soules with a conuenient portion of the reuenues notwithstanding any priuiledge or exemption 3. Beside that no Clerke by personall priuiledge or regular dwelling out of the Monasterie by priuiledge of his order shall bee exempt from beeing punished if hee offend or visited or corrected by his Ordinary 4. Likewise that Chapters of Cathedrall and other Collegiate Churches shall not by vertue of exemption customes oathes and agreements bee freed from the visitation of their Bishops and greater Prelates when there shall be neede 5. In fine it did ordaine that no Bishop might exercise Pontificall actes in the diocesse of another by pretence of priuiledge without his leaue and The next Session to bee held the third of March. onely ouer his subiects And the day of the next Session was appointed the third of March. In Rome the Decree of faith ministred no matter of discourse in regard it was not new as well because it had beene seene and examined publikely as hath beene sayd as because all men knew that the Germane opinions were to bee condemned But the Court Bishops who had beene afraid a long time of the Article of residencie which was handled did rest content assuring themselues that the Decree of the Councell could worke no greater effect then the Popes Decretals had done before But the inferiour The inferiour Courtiers are discontented with the reformation Courtiers were discontented seeing the Bishop had power to compell them They lamented their owne misery who were to serue all their life to gaine their liuing and after so much paines taken for a reward must be confined in a village or by a base Canonry subiected to a greater slauery in obeying the Bishops who will not onely keepe them as it were tied to a stake but with visitations and pretence of corrections will bring them to a miserable subiection or hold them in perpetuall vexations and charge But elsewhere and especially in Germanie when the Decrees were seene The Decrees are censured in Germany that of faith was more spoken of which must bee read ouer and againe with much attention and speculation because it could not bee vnderstood without a perfect knowledge of the inward motion of the mind and without knowing in whom it is actiue in whom passiue things most subtile and for the diuers appearance they make euer accounted disputable all the doctrine of the Councel turning vpon this hinge whether the first obiect of the will worke vpon the will or the will vpon the obiect or whether they bee both actiue and passiue Some pleasant wits said that if the Astrologers not knowing the true causes of the celestiall motions to salue the appearances haue inuented Eccentriques and Epicicles it was no wonder if the Councell desiring to salue the appearances of the super-celestiall motions did fall into excentricitie of opinions The Grammarians did not cease to admire and scoffe
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
Order with whose blood iustice had nothing to doe if so much solemnitie did not precede It was iustly ordered that the Bishops should not doe it but in publique apparelled with the holy vestments and which more imported with the assistance of twelue Bishops in the Degradation of a Bishop of sixe in the Degradation of a Priest of three in the Degradation of a Deacon who were to bee present in their Pontificall ornaments And it seeming strange that a Bishop who might giue a degree without companie could not take it away alone Pope Innocentius the third remooued the marueile with a maxime which hath not much probability saying that temporall buildings are hardly erected and easily pulled downe but spirituall contrarily are easily built and hardly destroyed The vulgar held the Degradation for a necessary thing and when it happened ranne to it with vnspeakeable frequencie But learned men doe know the bottome of it For hauing determined that in the collation of the Order a signe is imprinted in the soule called a Character which is impossible to blot out or remooue by Degradation this remaineth a pure Ceremony performed for reputation onely In Germanie there beeing but few Bishops it could not bee done without immense charge to bring so many into one place And those Dutch Prelates who were in the Councell for the most part Princes did know more then others how necessary it is for examples sake to punish with death the wickednesse of Priests wherefore they desired that prouision should be made therein This particular was much discussed and in the end it was resolued not to change the Ceremony by any meanes but to finde a temper that the difficulty and the cost might be moderated The Legat though euery weeke he had giuen an account to the Pope of all occurrences yet he was willing to establish in Congregation the draughts of the Decrees that he might send a copie of them and receiue an answere before the Session Wherefore the generall Congregation being assembled not making mention of what was written to him from Rome hee made a relation of that which the Earle of Mountfort had represented adding that the request for a Safe Conduct seemed reasonable and also the deferring of whatsoeuer could bee deferred with honour For hauing appointed already to speake of the Eucharist the first day of September they could not choose but doe it but to omit some point more important and more controuersed was a thing which might be granted And the voyces beeing collected all were of opinion that the Safe Conduct should bee giuen but concerning the matter to bee handled some thought that it was not for their honour to deferre it if the Protestants did not giue securitie that they would come to handle it and submit themselues to the determination of the Councell Others said that their honour was saued if it were done at their A dispute what points of doctrine are to be handled vntill the comming of the Protestants request and this was the more common opinion Then the Legate added that they might reserue the matter of ministring the Cup to the Laitie and to shew that they did not come for one Article onely they might ioyne also with it the Communion of Children And order was taken to compose the Decree in this particular Which beeing read some thought it was too little to reserue two Articles and therefore that it was better to diuide the first into three and so reserue foure and to adde the Sacrifice of the Masse the controuersies whereof are great For so it will appeare that many things are reserued and the most principall and in this opinion all did agree And when it was sayd that the Protestants desire to bee heard concerning these a Prelate of Germanie stoode vp and asked by whom and to whom this request was made because it did much import that this should appeare otherwise when they should say it was not true the honour of the Councell would bee much blemished But there beeing nothing but what Count Mountfort had sayd as of himselfe and that also not restrained to those foure heads nor to the matter of the Eucharist but in generall of all the Controuersies they were much troubled how to resolue To shew that this reseruation was made by their owne motion besides that it was an indignitie it did draw an obiection vpon them that they ought to reserue all This way was found to bee least ill not to say that the Protestants make request but that they desire to bee heard whereof there can bee no doubt made because they haue sayd it vpon diuers occasions and though they meant concerning all the controuersies yet it is no falsitie to speake that of a part which is spoken of the whole number not excluding the rest Some thought that this was to hide themselues behinde a thread but yet it did passe because they knew not how to doe better For this cause the matters reserued beeing to bee taken out of the Heads of doctrine and the Anathematismes these which remained were for more perspicuitie diuided and reduced to eleuen When they were to make the Decrees against the abuses they knew not where to put them Amongst those of faith they were not to bee placed beeing of Ceremonies and vses With those of Reformation they did not agree in regard of the diuersity of the matter To ranke them by themselues was a nouitie and did alter the order set downe After a long dispute it was concluded to omit them now and after to place them with the Decrees of the Masse The points of the Reformation were accepted without difficultie hauing beene already established by themselues There remained the forme of the Safe Conduct which was referred to the Presidents to compose by the helpe of those who had experience in such things which assisted the Legate to make that forme passe which was sent him from Rome The eleuenth of October beeing come they went to the Church as they were wont The Bishop of Maiorica sang Masse and the Archbishop of Torre made the Sermon which was all in the praise of the Sacrament of the Eucharist And other vsuall Ceremonies being performed the Decree of the doctrine was read by the Bishops that did celebrate the Masse The substance whereof was That the Synod assembled to declare the ancient faith A Session is held and to remedy the inconueniences caused by the Sectes did desire from the beginning to roote cut the cockle sowed in the field of the Eucharist Therefore The Decree of doctrine concerning the Eucharist teaching the Catholike doctrine euer beleeued by the Church it doth prohibite all the faithfull hereafter to beleeue teach or preach otherwise then is declared First it teacheth that in the Eucharist after the Consecration CHRIST is contained truely really and substantially vnder the appearances of the sensible things notwithstanding he is in heauen by a naturall existence because he is present in his substance in
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
it in a Mercuriall so they call the iudicature instituted to examine and correct the actions of the Counsellors of Parliament and Iudges of the King held in Paris the 15. of Iune where they were to treate of Religion after the Congregation was assembled entred in person Hee said hee had established peace in the whole world by the marriages of his sister and daughter that hee might prouide against the inconueniences bred in his Kingdome about Religion which ought to bee the principall care of Princes Therefore vnderstanding they were to treat of this subiect hee exhorted them to handle Gods cause with sinceritie And hauing commaunded them to prosecute the things begun Claude Viole one of them spake much against the manners of the Court of Rome and the bad customes growen to bee pernicious errours which haue caused the new sects Therefore it was necessary to mitigate the seuere punishments vntill the differences of religion were remooued and the Ecclesiasticall discipline amended by authority of a Generall Councell the onely remedie for these euils as the Councels of Constance and Basil haue iudged commanding that one should bee celebrated euery ten yeeres His opinion was followed by Ludouicus Faber and some others Anne du Bourg did adde that many villanies were comitted condemned by the Lawes for punishment whereof the rope and fire were not sufficient as frequent blasphemies against God periuries adulteries not onely secret but euen cherished with impudent licence making himselfe to be plainely vnderstood that hee spake not onely of the Grandies of the Court but of the King himselfe also adding that while men liued thus dissolutely diuers torments were prepared against those who were guilty of nothing but of publishing to the world the vices of the Church of Rome and desiring an amendment of them In opposition of all this Egidius Magister the prime President spake against the new sects concluding that there was no other remedie but that which was formerly vsed against the Albigenses of whom Philippus Augustus put to death sixe hundred in one day and against the Waldenses who were choked in the caues whither they retired to hide themselues When all the voyces were giuen the King said he had now heard with his owne eares that which before was told him that the contagion of the Kingdome doth hence arise 1559 PIVS 4. FERDINAND PHILIP 2. ELIZABETH HENRY 2. And coÌ„mandeth some of the Counsellors of Parliament to bee imprisoned that there are in the Parliament who doe despise the Popes authoritie and his that he well knoweth they are but few but the cause of many euils Therefore hee exhorted those who are good subiects to continue in doing their duety and immediatly gaue order that Faber and du Bourg should be imprisoned and afterward caused foure more to bee apprehended in their houses which did much daunt those who embraced the new religion For the Counsellors of Parliament in France beeing reputed most sacred and inuiolable who notwithstanding were put into prison for deliuering their opinion in publike Assembly they concluded that the King would pardon none But examples of great feares are alwayes ioyned with others of equall boldnesse 15â—9 The Reformatists hold a Synod in Paris For at the same time as if there had beene no danger at all the ministers of the Reformed for so the Protestants are called in France assembled in Paris in the suburbes of Saint German made a Synode in which Franciscus Morellus the chiefe man amongst them was President ordayning diuers constitutions of the manner of holding Councels of remoouing the domination in the Church of the election and office of Ministers of censures of marriages of diuorces of degrees of consanguinitie and affinitie that throughout all France they might not onely haue an vniforme faith but discipline also And their courage did increase because the fame of the seuerity vsed in France comming into Germanie the three Electors and And are encouraged by the intercession of the Protestant Princes of Germanie other Protestant Princes sent Ambassadours to the King praying him to proceede with pietie and Christian charitie against the professors of their Religion guiltie of nothing but of accusing the corrupted manners and the discipline peruerted by the Church of Rome which had bene done more then an hundred yeeres since by other godly Doctors of France For that Kingdome beeing now in quiet the differences of Religion may easily bee composed by the disputation of able men desirous of peace who may examine their confession by the rule of holy Scripture and of the ancient Fathers suspending in the meane time the seueritie of the sentences which they will receiue as a thing most gratefull and remaine much obliged to him for it The King gaue a courteous answere in generall wordes promising Which did them no good to giue them satisfaction and to send one expresly to signifie so much vnto them Yet he remitted nothing of the seueritie but after the Ambassadours were parted hee deputed foure Iudges of the body of the Parliament in the causes of the prisoners with the Bishop of Paris and the Inquisitor Antonie de Mocares commaunding them to proceede with all expedition The Pope vnto whom all these things were knowen as hee was much discontented with the progresse of the new doctrine in the States of both the Kings so hee was pleased that those Princes did thinke of it and mooued them by his Nuncij and by their Ambassadours residing with him to doe so still But hee would not haue any other meanes then that of the Inquisition which he thought the onely remedie as he said vpon all occasions iudging that the Councell would doe as formerly it had done that is reduce all into a worse state While he was possessed with these cogitations and weake of body the King of France died the second of Iuly by a wound in the eye running at Tilt for which hee seemed very sorrowfull and was so indeede For although hee suspected and with reason the intelligence betweene the 1559. PAVL 4. FERDINAND ELIZABETH FRANCIS 2. Henry the second dyeth the second of Iuly two Kings yet hee had still hope to separate them But the one being dead he saw he was at the discretion of the other alone whom he more feared because he was more offended by him and was of a more close nature hard to be sounded Hee feared also that in France a gate would be set wide open to let in sectes which might bee confirmed before the new King could get so much wisedome and reputation as was necessary to oppose so great difficulties Hee liued some few dayes afflicted with these cogitations but now laying aside all hopes which had vntill then kept him aliue hee died the eighteenth The Pope Iyeth the 18. of August recommending to the Cardinals nothing but the office of the Inquisition of August recommending to the Cardinals nothing but the office of the Inquisition the onely meanes as he said to
preserue the Church exhorting all to employ all their endeauours to establish it in Italy and wheresoeuer else they could The Pope being newly dead or rather still breathing there did arise by reason of the great hatred conceiued by the people against him and his whole house such tumults in Rome that the Cardinals were more troubled with these as being neere and vrgent then with those that were common to all Christendome The Citie was all in sedition the head of the Popes statua The people shew their detestation of him was beaten off and drawen through the streetes the prisons broken open and more then foure hundred prisoners set at libertie and going to Ripeta where the Inquisition was they did not onely take out the imprisoned but burnt the place and all the processes and writings kept there and they had almost burned the Conuent of Minerua where the Fryars imployed in that office doe dwell The Colledge of Cardinals had recalled Caraffa in the life time of the Pope and in the first congregation which they held after his death they deliuered the Cardinall Morone out of the Castle who was readie Card Morone was set at libertie who was ready to be sentenced for an heretique to bee censured for an Heretique A great question was made whether he could haue a voyce in the election being opposed by those who thought him their aduersary But at the last it was resolued on his side The Cardinals were forced to consent that all the moueable armes and monuments of the house of Caraffa should be torne in pieces and the immoueable demolished Being assembled in the Conclaue the fift of September eight dayes after the iust time because they were hindred by those inconueniences they made capitulations which according to custome were sworne to by all that they might giue some order for the gouernement which was wholly confused by the too great seueritie of Paul 4. Two of them did belong to the Capitulatiōs sworne vnto by the Cardinals in the Conclaue matter whereof we treat one that the difference with the Emperour which might hazard the losse of all the residue of Germanie should bee composed and hee acknowledged for Emperour the other that for the necessitie of France and Flanders the Councell as the onely remedie against heresies should be restored The Papacie was vacant longer then the necessitie of the time did comport not so much for the discords of the Cardinals as for the interests of Princes who did interpose more then they were wont While they were locked vp in the Conclaue King Philip going from the Low Countries into Spaine by sea with resolution neuer to remooue thence fell into a storme in which almost all the fleet was wracked his houshold stuffe of very 1559 PIVS 4. FERDINAND ELIZABETH FRANCIS 2. King Philip is in great perill at sea Who at his arriuall in Spaine vseth great seueritie against the Lutherans great valew lost and himselfe hardly escaped Hee said he was deliuered by the singular prouidence of GOD to root out Lutheranisme which hee presently began to doe For the 24. of September so soone as he was arriued in Seuil to giue an example in the beginning of his gouernment and to leaue no hope to any he caused Iohannes Pontius Count of Bayleno together with a preacher and many others of the Colledge of S. Isidore where the new religion was entred to be burned for Lutherans as also some Noble women to the number of thirteene and last of all the statue of Constantinus Pontius Confessor to Charles the fifth who serued him in his retyred life and held him in his armes when he dyed This man dyed in prison a few dayes before where he was put immediatly after the Emperours death for imputation of Heresie which execution though against an vnsensible statue increased the feare because euery one concluded that no conniuencie nor mercie could be hoped for from the King who bare no respect to him whose infamie did dishonour the memorie of the Emperour deceased Afterwards he went to Validolid where he caused twentie eight of the prime Nobilitie of the Countrey to be burned in his presence and kept Fryar Bartholomew Caranza in prison mentioned often in the first reduction of the Councell of Trent who was Arch-bishop of Toledo chiefe Prelate of Spaine taking from him all the reuenewes And it cannot be denied that these executions with others which daily succeeded though not so exemplarie kept those Countreys in quiet while all other places were full of sedition For although the new opiniōs were sowed in the minds of many especially of the Nobilitie yet they were concealed within their hearts in regard of the close nature of the Spaniards who abhorre dangers neuer aduenturing vpon hard enterprises but ayming to prooceed securely The Kings death in France which they reformed did ascribe to miracle increased their courage though they durst not shew themselues openly in Paris For his sonne Francis the new king after he was consecrated at Rhemes The young French King imirateth the seueritie of his father the twentieth of September gaue order to prosecute the processe of the Counsellors who were in prison and deputed the President of S. Andreas and the Inquisitor Antonius de Mocares to discouer the Lutherans The Iudges hauing gained some of the common sort formerly professors of that religion had notice of the places where they did secretly assemble Therfore many both men and women were imprisoned and many fled whose goods were confiscated after a citation by three Edicts And by the example of Paris the same was done in Poytou Tholouse and Aix of Prouence by the instigation of George Cardinall of Armignac who not to abandon that enterprise would not goe to Rome to the election of the pope vsing all diligence that those who were discouered might be apprehended The professors of that religion being stirred vp hereby and imboldened because they knew they were many sent about many writings against the King and Queene and those of Loraine by whom the King was gouerned authours of the persecution intermixing some points of doctrine which being willingly read by all as things composed by publique libertie did imprint the new religion in the minds of many In the end of the processe against the Counsellers after along contestation all were absolued except Anne du Burg who was burnt the eighteenth of December not so much by the inclination of the Iudges as by the resolution of the Queen prouoked against him because the Lutherans did diuulge in many writings libels spread abroad that the King had been wounded in the eye by the prouidence of God for a punishment of his words vsed against Anna Borges is burned du Bourg that he would see him burnt But the death and constancie of a man so conspicuous did make many curious to know what religion that was for which he had so couragiously indured punishment made the number increase which augmenting
to make any further instance and perswaded the Bishops to he contented to expect and for the same cause they laboured with But they doe all surcease because the Pope would take occasion hereby to dissolue the Councel the Ministers of Spaine that they should not insist any more to haue the continuation declared who not onely were pacified but protested also to the Legats that they did not then demaund it saying that if others seeke to put the Councell into the stocke there is no reason their purpose should be couered with the cloake of the King of Spaine The protestation pleased the Legats who were ingaged by their word to the Marquis and knew not how to acquite themselues Neither was it lesse gratefull to them to deferre the point of Residence and that none might change opinion they drew a writing which they read in Congregation that it might there be approued that in the next Session they should doe nothing but deferre these matters vntill another and that for good respects and they thought they were disburthened of two great weights The Session approching many who thought themselues much pricked with the oration of the French Ambassadour desired the Legats to make a sound answere when the Mandate was read in the Session and Cardinall Altemps did perswade that by all meanes it should bee so saying that the insolencie of that Palace man was to bee repressed who was accustomed to speake to meane people The charge hereof was giuen to 10. Baptista Castello the Speaker with order onely to defend the dignity of the Synode without touching any mans person The Pope after long consultation resolued that the Continuation should The Pope resolueth that the continuation shall be declared but soone after waueth his opinion be declared let the Emperour doe what he could thinking that it must needs succeede well and dispatched a Currier to Trent with this Commission This being arriued the second of Iune troubled the Legates very much in regard of the confusions which they saw would arise and of the disorder in which the Councell was and all resoluing vniformely to informe the Pope better signifying vnto him the things that haue been handled and the Decree already published and shewing him the impossibilitie to performe his order the Cardinall Altemps who before had leaue to goe to Rome for other causes went away by post the next day to deliuer the message in person But at night another Currier came with letters that his Holinesse did refer all to the wisedome and iudgement of the Legats The fourth of Iune being come the Session was celebrated with the vsuall The Session is celebrated in which the Speaker maketh an answere to the ocation of Pibrac ceremonies and the Mandates of the Arch-bishop of Salzburg and of France were read Which being done the Speaker made an answere and said that there was hope prouision would be made against all the disorders of Christendome by the remedie which the Pope thought necessary that is this Councell begun by the assistance of the holy Ghost and consent of Princes amongst whom the French King hath sent men of conscience and religion to offer not onely assistance but obedience also to this Synod which doth not lesse deserue it then other Councels against which ill affected persons haue falsely opposed that they haue not been lawfull not true though men of pietie haue euer held them to be Councels hauing beene called by him that hath authoritie howsoeuer calumnies haue beene spread by others that they were not free against which as also against the present Synode the treacheries of Sathan copiously and acutely repeated by them the Ambassadours did not preuaile that the Councell will not make a bad interpretation of their diligent and free admonition not to regard popular applause or follow the will of Princes but as it doth esteeme it not to bee necessary or rather to bee superfluous so it is willing to beleeue that it doth proceed from a good mind that it may not be forced to say any thing against its mild and pious purpose and vsuall custome But to free them the Ambassadours from that vaine feare which they would seeme to haue and assure them of their true purpose he doth foretell them that the effects will shew that the Councell will postpose the desires will and power of whosoeuer to her owne dignitie and authoritie and promiseth to King Charles what it is able to doe sauing faith and religion for preseruation of his dignitie kingdome and state The French-men were ill satisfied with this answere but knew they had deserued it Afterwards the Decree was read by Which doth not please the Frenchmen the Masse-Bishop That the Synod in regard of diuers difficulties risen and to define the points of doctrine and reformation both together doth appoint The Decree the next Session to be held the tenth of Iuly to handle what shall bee thought fit both of the one and the other matter reseruing power to abridge or prolong the time in a general Congregation And there were 35. Prelats who desired that the point of Residence should then be handle Some proposed also that the continuation should be declared which was thought to be done to raise some tumults to make the Councell dissolue For they were of those who were most obliged to Rome and therefore did repent that they had spoken their opinion so freely in the point of Residence so much abhorred by the Court But all the rest beeing silent the Session ended The sixtâ— day a generall Congregation was held to giue order for that Order giuen for the matter of the next Session which should be handled in the next Session and the Articles concerning the communion were proposed Whether all the faithfull are necessarily and by Gods Commaundement bound to receiue both kinds in that Sacrament Whether the Church doth vpon good ground communicate the Laiques with the bread onely or hath erred heerein Whether all CHRIST and all his graces are receiued as well vnder one kind as vnder both Whether the reasons which haue mooued the Church to giue to the Laitie the Communion of the bread onely ought to induce it also not to graunt the Cup to any If it shall appeare that it may bee graunted to some for honest causes vpon what conditions it may bee done Whether the Communion be necessary for infants before the vse of reason The Fathers were demanded if they were pleased that that matter should be handled and whether they would adde any thing vnto it And although the French Ambassadors and many of the Prelates did thinke fit that the points of doctrine should not be handled vntill it did appeare whether the Protestants would come or not it being euident that in case they should be contumacious the discussion would be in vaine as not necessary for the Catholiques and not accepted by the others yet none opposed at the earnest perswasions of the Imperialists who hoped to
it was as contrary to the Catholique doctrine to giue the Cup to the Laiques by diuine precept as it was to denie it to them by diuine precept Therefore all those reasons which did so conclude were to be layd aside and those of the disciples in Emmaus and of Saint Paul in the ship because by them it would bee concluded that it was not sacriledge to consecrate one kinde without the other which is contrary to all the Doctors and meaning of the Church and ouerthroweth the distinction of the Eucharist as it is a Sacrifice and as it is a Sacrament That it was plaine also that the distinction of the Laicall and Clericall Communion in the Romane Ordinary was a diuersitie of places in the Church not of the Sacrament receiued because otherwise this reason would conclude that not onely those who say Masse but all the Clergie should haue the Cup. Of the authority of the Church in changing the accidentall things of the Sacraments no man can doubt but hee sayd it was not a time to dispute whether the Cup were accidentall or substantiall Hee concluded that this Article might bee omitted as already decided in the Councel of Constance and that the fourth and fifth Articles might bee exactly handled because granting the Cup to all Nations that desire it all other disputations are superfluous yea hurtfull Iohn Paul a Diuine of the Bishop of fiue Churches spake also to the same purpose and both of them did displease because it was thought they spake against their conscience at the instance of their masters Concerning the second Article the Diuines were also vniforme in the affirmatiue and all their reasons were reduced to three Heads The congruities of the old Testament when the people did participate of the meate offerings in the sacrifices but neuer of the drinke offerings To take away from the vulgar occasion to beleeue that one thing is contained vnder the bread another vnder the wine The third the danger of irreuerence And heere the reasons recited by Gerson were brought that the blood might be shed either in the Church or in bringing of it especially ouer the Mountaines in winter that it would hang in the beards of the Laikes that it would bee sower if it were kept that there would want vessels to hold enough for ten thousand or twenty thousand persons that in some places it would bee too great a charge in respect of the price of wine that the vessels would not bee kept cleane that a Laie man would bee of equall dignitie with a Priest Which reasons it was necessary to say that they were iust and good otherwise the Prelates and Doctors for so many ages would haue taught an vntrueth and the Church of Rome and Councell of Constance erred All these reasons except the last were thought ridiculous because those dangers might bee more easily withstood in these times then they could in those 12. first ages when the Church was in greater pouerty And the last seemed to bee of no force to shew that the change was reasonably made but was good to maintaine it after it was made The two Diuines afore named did aduise that this Article also might bee omitted In the third Article that all CHRIST is receiued vnder one kinde the doctrine of concomitancie deliuered by the Diuines was taken for an argument For the body of CHRIST being vnder the bread by vertue of the consecration CHRIST hauing sayd by words omnipotent and effectiue This is my body and the body being aliue it must needes haue blood soule and diuinitie so that all CHRIST was vndoubtedly receiued vnder the bread But some inferred hereby that therefore all graces are receiued in it seeing that he who hath all CHRIST wanteth nothing because hee is abundantly sufficient Others sayd to the contrary that the illation was neither necessary nor probable For those who are baptized are filled with CHRIST as St. Paul saith and yet other Sacraments are giuen vnto them And because some auoyded the force of the reason by saying that the other Sacraments are necessary in respect of sinnes committed after baptisme it was replyed that the ancient Church did immediately communicate the baptized so that as from being filled with all CHRIST in baptisme it cannot bee inferred that the Eucharist doth not conferre other graces so from hauing receiued all CHRIST vnder the bread it cannot be inferred that no other grace is to be conferred by the blood neither can it be sayd without great absurdity that the Priest in the Masse hauing receiued the body of our LORD and by consequence all CHRIST doeth not receiue any grace in drinking of the Cup for otherwise to drinke of it would be a worke indifferent and vaine Moreouer it is decided by the common doctrine of the Schooles and of the Church that by euery sacramentall action by vertue of the worke it selfe which they call Ex opere operato a degree of grace is conferred But it cannot be denied that to drinke the blood of CHRIST is a sacramentall action therefore it can not bee denied that it hath a speciall grace annexed In this controuersie the greater part of the Diuines held that not speaking of the quantity of grace answerable to the disposition of the receiuer but of that which the Schoole-men call sacramentall it was equall in him that receiued one kinde onely and in him that receiued both The other opinion was defended though with the smaller number yet more earnestly Friar Amante Seruita a Brescian a Diuine of the Bishop of Sebenico a fauourer of this second opinion passed very farre I know not with what aime or end who alledging the doctrine of Thomas Caietane that blood is not part of humane nature but the first aliment and adding that it could not bee sayd that the body doth necessarily draw in concomitance its aliment did inferre that the thing contained vnder both kindes is not absolutely the same and hee added that the blood of the Eucharist according to the words of CHRIST was blood spilt and by consequence Friar Amante concurreth in opinion with the Lutherans out of the vaines in which if it remained it could not bee drinke so that it could not bee drawen in concomitancie with the vaine and that the Eucharist was instituted in memory of the death of CHRIST which was by separation and effusion of blood Whereat there was a noyse raysed amongst the Diuines and a cracking of the benches Therefore recalling himselfe But presently recanteth and asketh pardon hee retracted and said that the heat of dispuaion had caryed him to alledge the reasons of the aduersaries as if they had beene his owne which notwithstanding hee purposed to resolue in the end and hee spent the residue of his discourse in resoluing them and in conclusion asked pardon of the scandall giuen because hee had not spoken with such caution as to shew plainely that those reasons were captious and contrary to his owne opinion And he made
impertinently with superfluous questions which then were wisely buried in silence that it appeareth by the same reasons that there is no neede to handle any thing now but that which was proposed in the Decree And amongst other things hee sayd that they were confirmed by the speach of the Ambassadour Lansac who had often shewed by good reasons that nothing was to bee required but that residence should be executed and that it was to no purpose to shew whence the obligation came Amongst other particles there was in the Decree that the Bishops residing should not be bound to pay Tenths Subsides or any other Taxe imposed by what authoritie soeuer though at the instance of Kings and Princes This mooued all the Ambassadours very much but Lansac dissembling complained that the Cardinall of Mantua had named him without telling him of it before granting hee had spoken so much vnto him but as a particular friend not as an Ambassadour And to make his complaint the more grieuous hee found fault also that the Catholike King was named before the most Christian Of the Tenths hee sayd nothing hoping that by that which he had said and by some opposition which the fauourers of ius diuinum would make that forme of Decree would bee hindered Fiue Churches sayd onely that hee did not beleeue that the Emperours minde was as the Cardinall had proposed But the Secretary of the Marquis of Pescara demanded openly that the words might be amended so that they might not preiudice the grace granted by the Pope to his Catholike Maiestie for the Subsidie of the Gallies The Legates did beleeue they had by this meanes gained the Prelates but after they vnderstood the exception for Spaine they began to say amongst themselues that they were fauoured in that which could not bee granted For in Spaine and France and vnden euery other Prince they should bee forced to pay and in the state of the Church also with a Non obstantibus the grace would bee made of no force The next day they passed from residence to Episcopall Order And Segouia replied that the institution of Bishops de iure Diuino was handled and A difference betweene the Cardinall of Mantua and the Bishop of Segonia resolued in the same Councell vnder Iulius the third with a generall consent and that himselfe had deliuered his opinion therein and specified the day and hourâ— when it was The Cardinall of Mantua caused the actes of that time to be searched and that to be read by the Secretary which was then defined to be published expounding them so as that hee concluded that it was neither decided nor examined nor proposed in that manner as it was sayd by Segouia The Bishop answering though reuerently in appearance there passed so many replies that they were forced to breake vp the Congregation And because some will perhaps desire to knowe which of them spake with most reason it will bee fit to recite heere that which was then decided in the Congregations though not published in Session by reason of the sudden dissolution of that Councell before related Three heads of doctrine were then composed the third where of was inscribed of the Hierarchie and of the difference of Bishops and Priests and hauing spoken much of the Hierarchie it saith thus afterwards as it is translated verbatim out of the Latine Besides the holy Synod doth teach that those are not to be bearkened vnto who say that Bishops are not instituted Iure diuino it appearing manifestly by the words of the Gospel that CHRIST our Lord hath himselfe called the Apostles and promoted them to the degree of the Apostleship into whose place the Bishops are subrogated neither ought wee to thinke that this so eminent and necessary a degree hath beene brought into the Church by humane institution for so wee should detract from and disesteeme the diuine prouidence for failing in the most noble things These were the wordes vsed in that point of doctrine There were noted also eight Canons the last whereof said thus Hee that shall say that Bishops are not instituted iure Diuino or are not superiour to Priests or haue not authoritie to ordaine or that this doeth belong to Priests let him be anathema Euery one being prepossessed with an opinion doth finde it in all this that is read and it is not wonder if each of those two Prelates did finde his owne in the same words which the Papalins did interprete onely of the power of Order and the Spaniards of all which containeth order and iurisdiction Yet some of the Popish Prelates did beleeue that Mantua studiously faining to thinke as they did caused the old determination to bee read not to confirme his owne opinion but the Spanish which secretly hee defended The Cardinall of Loraine beeing entred into Italie the Pope could not denie the French-men to cause that he should be expected And hee wrote to Trent that they should prolong the Session yet not so as to passe Nouember The Legates receiuing aduice that the Cardinall was vpon the Lago di Garda in the Congregation of the ninth of Nouember Mantua proposed the deferring of the Session vntill the 26. of the same moneth which Loraine not knowing sent Carlo de Grassi Bishop of Monte Finscoue and wrote letters also to the Legates that if it would please them to tary for him he would be in Trent within a few dayes And they resolued to make no more Congregations vntill his comming to giue him the more satisfaction The Bishop related that the Cardinall did shew a good intention in all his discourses and that hee would send his opinions to his Holinesse that hee might see them that the Prelates in his company came for the seruice of God and with a good mind toward the Apostolique Sea and did hope that their comming would make a concord in the Councell and cause them to bee diligent in making a fruitfull reformation without any respect of their owne interest and many such things hee said which though they were testified by Grassi and confirmed by the Ambassador de Ferriores yet the Popish Prelates did beleeue them onely in complement and purposed to vse all the remedies desseigned both in Trent and Rome Loraine entred Trent and was met a mile on the way by Card. Madruccio The entrie of the Cardinall of Loraine into Trent and many Prelats and by all the Legates at the gate of the Citie from which place he was accompanied to the house where he was lodged Hee rode betweene the Cardinals Mantua and Seripando which honour they thought necessary to doe vnto him because the same was done vnto him by Monte and Sancta Croce Legates in Bolonia when the Councell was helde in that Citie at the time when he went to Rome for the Cap. In the euening he went to visit the Cardinall of Mantua and had audience the next day before the Legates He visiteth the Card. of Mantua had audience the next day
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
the Princes who seemed to desire reformation did oppose that decree which did restore vnto them their liberty and iurisdiction necessarie for it The Legates excused themselues and said they must needs giue some satisfaction to the Prelates that the Ambassadours had had time to alleadge their grieuances and to handle the cause with reason and that it was too much violence to oppose onely de facto and to shew that the Councell is onely for reformation of the Clergie and not of the whole Church Newes came at the same time that the Emperour was very sicke and his The Emperors sicknesse troubleth the Fathers Ambassadours said that in case hee should die the Councell would not be secure because the safeduct would bee ended The Legates sent presently to the Pope for order what to doe and the Prelates began to thinke more of paâ—ting from Trent then reforming Princes Therefore a Congregation was holde the seuenth of October to resolue what should bee done with the other Articles of Reformation besides the one and twentie and especially with that which concerneth Princes In which after long discussion it was concluded that the Session should be celebrated with the matter of Matrimonie and the 21. Articles of reformation and that of the Princes should bee deferred The next day the French Ambassadors parted from Trent to Venice according to the Kings order The Pope though well satisfied of Loraine and of the French-men his dependants yet prouoked against that faction from which hee thought the The French Ambassadors goe to Venice motiue of the protestation made in Councell came hee resumed his determination made at the time of the Edict of pacification with the Hugonots to proceede in Trent against the Queene of Nauarre which hee had put off foreseeing that the Emperors Ambassadors would oppose as they did when mention was made of proceeding against the Queene of England resolued to 〈◊〉 it in execution in Rome And the thirteenth of the moneth hee caused The proceeding against fiue Bishops of France and of the Queen of Nauarre a sentence to be published against the fiue French Bishops formerly cited as hath been sayd and a Citation to bee affixed to the gates of Saint Peters Church and in other publique places against Iohan Queene of Nauarre the widow of Antonie that within the terme of sixe moneths shee should appeare to defend her selfe and to shew reasons why she should not bee depriued of all her Dignities States and Dominions and the marriage betweene Antonie of Vandome and her made voyd and the issue illegitimate and that she had not incurred other penalties declared by the Canons against heretiqdes The Cardinall of Loraine before the Pope came to those sentences and processe vsed perswasions to him and put him in minde that the maximes held in France did much differ from those of Rome For it would bee ill taken in that kingdome that the causes of BB. in the first instance should bee iudged in Rome and that the Citation against the Queen as well for the same cause as in regard it was with temporall punishments would giue matter of talke and bad satisfaction to many But those perswasions being vnderstood by the Pope as they were made brought forth no other fruit but that which the Cardinall did secretly desire For the conference which the Queene Mother so much desired by euery Currier that came from her new instance was made to the Pope But newes came from the Emperours Court that hee would not hearken vnto it and out of Spaine though complementall words of the Kings desire to haue it effected yet a resolution that the times and coniunctures did not comport it The Cardinall of Loraine was of opinion that howsoeuer there was no hope yet the Pope should not forbeare to send expresse Nuncij for this purpose as beeing an office whereon many other negotiations for the seruice of the Apostolique Sea might depend and in particular to remooue impediments of the conclusion of the Councell in case any should arise Whereupon Visconte was dispatched into Spaine and Santa Croce into Germanie in shew to treat of this conference but indeede with other particular instructions In Trent the Legates being not willing to giue occasion of any difficultie while the Session was expected did propose Indulgences Purgatory worshipping of Saints and images not to publish the Decrees in the next Session but in the other following adding the manner how the Diuines ought to handle those matters that is to giue their opinion in writing only coÌ„cerning the vse of them and not to speake of the other Articles and giuing order to the fathers to deliuer their voyces in short termes protesting that whosoeuer would delate besides the point should be interrupted Notwithstanding the Diuines made long writings and so diuers that the Fathers knew not what to resolue in that doctrine For the reformation howsoeuer twentie Articles were concluded and the one and twentieth treated on with the Count of Luna the Spanish Prelates complained that the Article of the exemption of Chapters and the last of the first instances and appeales were altered from that which was noted by the Prelats Whereat the Legats and Deputies for making the Decrees disdaining answered that either they should iustifie what they saide or holde their peace And some words of distast passing the Count of Luna appeared in their fauour demanding that the oppositions made by his Prelates against those two Articles might bee considered on Afterwards he desired that in the first Article in which the criminall causes of Bishops were reserued to the Pope a declaration should be made that no preiudice should bee done to the inquisition of Spaine which request the Ambassador of Portugal had first made for his kingdome And the Legates answering that those matters were already decided the Count replyed that if they should be proposed so he would not go into the SessioÌ„ nor suffer any of his Prelats to enter Whereupon Cardinal Morone said that if they would not go into the Session it should be done without them The Count ascribing this rigiditie of the Legats to the Proctor of the Chapters of Spaine he commanded him to depart immediatly from Trent which displeased the Legats But that nothing might hinder the Session the time whereof did draw nigh to please the Ambassador in the Article of the causes of Bishops they caused kingdoms where the Inquisition was to bee excepted For that of the first instances because they would wholly take from the Pope all authoritie to make commissions in Rome the Legats thought it too hard The sixt also did import very much For the Chapters of Spaine are a very principall member and doe more depend on the Apostolike Sea them Bishops doe because these are all by the nomination of Kings whereas more then halfe of the Canonries are of the Popes pure collation Therefore they resolued to deferre this matter vntill the next Session rather then to preiudice the