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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11516	The historie of the Councel of Trent Conteining eight bookes. In which (besides the ordinarie actes of the Councell) are declared many notable occurrences, which happened in Christendome, during the space of fourtie yeeres and more. And, particularly, the practises of the Court of Rome, to hinder the reformation of their errors, and to maintaine their greatnesse. Written in Italian by Pietro Soaue Polano, and faithfully translated into English by Nathanael Brent.; Historia del Concilio tridentino. English	Sarpi, Paolo, 1552-1623.; Brent, Nathaniel, Sir, 1573?-1652.	1629 (1629)	STC 21762; ESTC S116697	1,096,909	905

King did oppose by his Ambassadour Marleus M 〈…〉 assisted by Vergerius who knowing the searets and ends of the Romanes told Vergerius discouereth the secret ends of the Romanists to the Suisses and Grisons him how hee should perswade that nation and wrote also a Booke in this subiect so that in the Diet of Bada which then was helde not onely the Euangelicall but the Catholique Suisses also were perswaded not to send any and the Crisons entring into suspicion vpon the aduertisements of Vergerius that the Pope did plotte something to their preiudice did recall Thomas Planta Bishop of Coira who was already in the Councell In Trent the Congregations of the Diuines were diligently hastened who though they spake according to the order of the twelue Articles yet all the matter of Penance was handled not as the Schoole-men only but also as the Canonists doe handle it following Gratian who maketh a question thereof diuided for the length of it into sixe distinctions and the manner prescribed by the Presidents to deduce and prooue the conclusions from the The manner of discussing the points of doctrine is censured fiue places aforesaid caused not prolixity superfluity and vnprofitable and vaine questions to bee auoided but gaue occasion of greater abuses For when they spake Scholastically they kept themselues within the matter at the least and the discourse was all serious and seuere But in this new maner which they call positiue an Italian word drawne from plaine apparell without superfluous ornaments they ranne into fooleries For alleadging the Diuine Scripture they brought all the places of the Prophets and Psalmes especially where the word Confiteor and its verball Confessia are found which doth signifie in the Hebrew prayse or rather religious profession and haled them to the Sacrament of Confession and which was lesse to the purpose figures were drawen from the Olde Testament to shew that it was prefigured without any regard whether it might bee applied to it with similitude and hee was held most learned who brought most of them All the rites signifying humility griefe and repentance vsed by those who confessed were boldy called Apostolicall Traditions Innumerable miracles were related ancient and moderne concerning things which sueceeded well to those who were deuoted to Confession and ill to those who were negligent and despisers of it All the authorities alleadged by Gratian were often recited but various and diuers sences giuen them according to the matter and others also were added And hee that should haue heard those Doctours speake could not but conclude that the Apostles and ancient Bishops did neuer any thing but kneele at Confession or sit to confesse others In summe that to which all did come and which was most to the purpose was the Councell of Florence Among the memorials there doth nothing appeare worthy of particular mention except that which is to be spoken of when the substance of the doctrine must be recited But thus much was necessary to be deliuered Out of these sheaues of diuers sorts of corne caried into the barne it is no maruell if a mingled grist were threshed The points of doctrine by reason of the mixture did absolutly please but few neither was it obserued in this subiect as in others not to condemne any opinion of the Catholikes but where the opinions of the diuines were various to make the expression with such a temper that al parties might be satisfied Which causeth me not to obserue my former order but first to expound the substance of the Decree as it was established to be read in the Session and then to adde that which the same persons of the Councell did not approue The Decree was this That although in handling Iustification much The Decree concerning Penance was spoken of the Sacrament of Penance yet to roote out diuers heresies of this age it was fitte to illustrate the Catholike trueth which the holy Synode doth propose to bee perpetually obserued by all Christians adding that Penance was alwayes necessary in euery age of the world and after CHRIST to those also who were to be baptized which Penance is not a Sacrament There is another instituted by CHRIST when breathing vpon his Disciples he gaue them the holy Ghost to remitte and retaine sinnes that is to reconcile the faithfull fallen into sinne after Baptisme For so the Church hath alwayes vnderstood it and the holy Synode doeth approoue this sense of the wordes of our Lord condemning those who vnderstand them of the power to preach the Gospell And this Sacrament differeth from Baptisme not onely in the matter and forme but also because the minister of Baptisme is not iudge whereas after Baptisme the sinner doth present himselfe before the tribunall of the Priest as guilty to bee set at libertie by his Sentence And by Baptisme a full remission of sinnes is receiued which is not receiued by Penance without sighes and paines And this Sacrament is an necessary for sinners after Baptisme as Baptisme it selfe is to him that hath not receiued it But the forme thereof consisteth in these words of the minister I doe absolue thee vnto which other prayers are laudably added though they bee not necessary And Contrition Confession and Satisfaction are as it were the matter of the Sacrament which are therefore called parts of Penance The thing signified and the effect of the Sacrament is reconciliation with God whence peace and clearenesse of conscience do sometimes arise And therfore the Synod doth condemne those who make horror of conscience and faith to be parts of Penance Contrition is griefe of minde for sinne committed with purpose to sinne no more and was euer necessary in all times but in sinners after Baptisme it is a preparation to remission of sinnes being ioyned with a purpose to doe whatsoeuer else is required for the lawfull receiuing of this Sacrament And it is not onely a ceasing from sinne or a purposing and a beginning of a new life but also an hate of the life past And though Contrition be sometimes ioyned with charity and reconcileth a man to GOD before the receiuing of the Sacrament yet this vertue cannot bee ascribed to it without purpose to receiue the said Sacrament of Penance But the action which ariseth either by reason of the filthinesse of sinne or of the feare of punishment with hope of pardon is not hypocrisie but the gift of GOD by which the penitent beeing assisted doeth goe on to receiue Iustice which although it cannot bring vs to iustification without the Sacrament yet it doeth dispose vs to obtaine grace from GOD in the Sacrament of Penance By this the Church hath euer vnderstood that CHRIST hath instituted the entire confession of sinnes as necessary by the Law of GOD to those that fall after Baptisme For hauing instituted the Priests his Vicars for Iudges of all mortall sinnes it is certaine that they cannot exercise this iudgement without knowledge of the cause nor obserue equitie in imposing

resolued to prolong the Session and appoint a day for it within fifteene dayes The yeere 1563. began in Councell with the presentation of the articles of reformation made by the French Ambassadours which seemed very hard to the Legates and all the Papalins especially in those particulars in which 1563 The Articles of reformation they would haue the Rites of the Roman Church altered and in which the emoluments and profits which the Apostolike Sea receiued from other Churches were touched The Ambassadors added the vsuall Appendix not to call it a protestation that if their propositions were not imbraced they would prouide for their necessities in France The Legates were sure the Pope would bee vexed heerewith in regard of the promise made vnto him that they would not treat in Councell of the Annats and other pecumarie Rites but friendly compose the matter with him Therefore they thought it necessarie to send them to him by a Prelate and to informe The Bishop of Viterbois sent to the Pope his Holinesse And they elected the Bishop of Viterbo as being well instructed in the affaires of France where hee had beene Nuncio many yeeresand in the designes of the Cardinall and French Prelates of the Councell with whom hee had conuersed since their arriuall The Cardinall of Loraine informed heereof perswaded them to doe so and himselfe gaue him instructions to speake with the Pope The Bishop was so nimble that howsoeuer the Cardinall held that hee was sent vnto him for a spie and an obseruer yet hee carried himselfe so well that he gained the confidence of him and the Ambassadours without losing that which the Pope and Legates had in him The Prelate went with instruction to represent to the Pope all the difficulties which the Legats found and to bring backe a resolution how they should gouerne themselues in euery particular Hee had instructions from Loraine to desire his Holinesse to take in good part that which was desired by the King for the necessitie of his Kingdome and by them to execute the commands of his Maiestie and to offer his endeuours to accommodate the differences of the institution of Bishops and of residence which held the Councell employed in small matters The Emperours ministers seeing the Reformation of the Frenchmen and considering the Proheme thought they were noted to haue but small authoritie They complained to the Legates that the Articles of reformation mentioned by the Emperour and by them had not been proposed though they had giuen copies of them sent them to Rome and spread them throughout Trent desiring they may bee put together with those of the Frenchmen The Legats excused themselues in regard of the libertie which the Emperour by letters and themselues by word of mouth had giuen them to propose and omit what seemed them good adding that they did expect a fit time and that indeede the Frenchmen had not found a good coniecture while the differences of the two Canons doth continue which giueth much trouble to his Holinesse The Amdassadours were not so satisfied saying there was a great difference betweene omitting all and a part and betweene deferring whiles in the meane space things are concealed with due respect and diuulging them and putting them in derision And Simoneta replyed that it was hard to discerne which were fit to bee proposed but easie to know which were to bee omitted in the end they were content to expect what the Pope would say to the French propositions so that afterwards theirs might bee proposed The French Prelates had consented in generall termes to the Articles belonging to Rites and to the grieuances of Bishops which in their secret thoughts they did not approoue because they beleeued that in the discussion of them they should haue the Spaniards and many of the Italians their opposites but seeing they were sent to Rome they were afraid that the Pope opposing those which touched his reuenues would yeeld to the others and by composition be content to giue way to those which were preiudiciall to them to auoyde others which concerned his owne interest For this cause they made secret practises with the other Prelats perswading a moderation which being done after the French fashion without much caution was knowne to the Ambassadours Therefore Lansac assembled them all and reprehended them sharpely for daring to oppose the will of the King Queene of the whole councell and of the Kingdome Hee exhorted them not onely not to labour against but to promote the Kings determination And the admonition was very rigorous But before wee relate the negotiation in Rome it will not bee amisse to declare the substance of the French proposition which presently was printed in Ripa and Padua and conteined That the Ambassadours had determined long since in performance of the Kings command to propose to the Councell the things conteined in that writing but the Emperour hauing proposed almost the same things not to importune the Fathers they had expected to see what the Pope would resolue concerning the propositions of his Imperiall Maiestie Now hauing receiued a new commandement from the King and seeing the instance of the Emperour deserred longer then they thought they resolued not to make any more delay not desiring any thing singular or separate from the residue of Christendome and that the King expecting that esteeme should bee held of his propositions doth notwithstanding referre the iudgement and knowledge of them all to the fathers The points were foure and thirtie 1. That Priests The French propsitions should not bee ordained before they were old and had a good testimonie of the people that they had liued well and that their carnalities and transgressions should bee punished according to the Canons 2. That holy Orders should not bee conferred at the same time when the inferiour were but that euery one should bee approoued in these before hee ascended to those 3. That a Priest should not bee ordained before hee had a Benefice or ministerie according to the Councell of Chalcedon at which time a presbyterall title without an Office was not heard of 4. That the due function should bee restored to Deacons and other holy Orders that they may not seeme to bee bare names and for ceremonie only 5. That the Priests and other Ecclesiasticall Ministers should attend to their vocation not medling in any office but in the diuine ministery 6. That a Bishop should not be made but of a lawfull age manners and doctrine that hee may teach and giue example to the people 7. That no Parish Priest should bee made but of approued honestie able to instruct the people celebrate the sacrifice administer the Sacrament and teach the vse and effect of them to the receiuers 8. That no Abbat or Conuentual Prior should bee created who hath not studied diuinity in some famous Vniuersity and obtained the degree of Master or some other 9. That the Bishop by himselfe or by other preachers as many as are sufficient according to the

ab oue the Pope that Saint Peter had learned to abstaine from wordly matters whereas this his successor and no imitator did pretend to giue and to take honours from Kings that by the diuine Nationall and ciuill Law account was held of the Eldest sonne both in the life time and after the death of the father but Pius doth refuse to preferre the eldest King before those who were borne long after him that GOD in respect of Dauid would not diminish the dignitie of Solomon and Pius the fourth with out respect of the merites of Pipin Charles Lewis and of other Kings of France doeth pretend with his decree to take away the prerogatiues of the successors of those Kings that against the Lawes of GOD and man without any knowledge of the cause hee hath condemned the King taken his most ancient possession from him and pronounced against the cause of a pupil and widow that the ancient Popes when a generall Synod was celebrated haue neuer done any thing without approbation thereof and Pius hath without that Councell which representeth the Church vniuersall taken away the possession of the Orators of a King a pupill not cited sent not to him but to the Synod that to the end prouision might not bee made against it he hath vsed diligence to conceale his decree commancing the Legats vpon paine of excommunication to keepe it secret that the Fathers should consider whether these be the facts of Peter and other Popes and whether they the Ambassadours are not forced to depart from the place where Pius hath left no place for Lawes nor so much as any print of libertie of the Councell in regard nothing is proposed to the Fathers or published if it be not first sent from Rome that they did protest onely against that Pius the fourth adoring the Apostolike Sea and the Pope and the Church of Rome refusing onely to obey this man and to esteeme him the Vicar of CHRIST that they will alwayes haue in great veneration the Fathers but seeing that whatsoeuer is done is not done in Trent but in Rome and that the Decrees published are rather of Pius the fourth then of the Councell of Trent they will not receiue them for the Decrees of a generall Synod In conclusion he commanded the Prelates and Diuines in the Kings name to depart and to returne when GOD should restore the due forme and libertie to generall Councels and the King receiue his due place But there was no occasion to protest For the Count considered finally that howsoeuer the Spanish party was greater in number of Prelats then the French yet because the dependants of the Pope who at the first were on this side when they vnderstood the will of his Holines would now knowing that a dispatch was made to Rome for this cause thinke fit he should desist vntill the answere and the new order came and therefore ioyne with the French his side would prooue to bee the weaker Therefore inclining to a composition and all the other Ambassadours and the Cardinall Madruccio interposing after many difficulties they agreed that neither Incense nor the Pax should be giuen in the publique ceremonies vntill the answere of the King of Spaine did come This accord displeased the Popes dependants who would haue beene glad of that occasion to interrupt the progresse of the Councell as also those who beeing weary of Trent and nor seeing how the Councell could either proceed or be ended desired the interruption as the lesser euill that the discords might not increase It is certaine that the Pope himselfe receiuing aduice of this composition did take it ill in regard of the same feare that the discords may not bee made greater and some euill en●de And the Spanish ministers in Italy did all blame the Count for letting slippe so fauourable an occasion for the seruice of the King This controuersie being composed the Legats intent vpon the celebration How the difficulties in the points for the next Session were remooued of the Session because the time approched consulted what might 〈◊〉 done to remooue the differences Loraine proposed the omission of the two articles that is of the Institution of Bishops and of the authority of the Pope as things wherein the parties were to passionate and concerning Bishos to say nothing but what concerneth the power of Order To some of the Papalins this seemed a good remedie but to others not who said that this would bee attributed to the Pope as if the forme last composed did not please him and the Princes would wonder why his Holines should not rest content hauing the same power giuen him which Saint Peter had which would haue giuen matter of discourse to the heretiques Besides the Spaniards would take occasion to haue little hope hereafter to agree together in any thing whence infinite difficulties would arise in other matters also Moreouer there might bee a doubt whether it could be effected because it was probable that many of the Fathers Would require that those Articles should bee declared The Cardinall of Loraine offered that the Frenchmen should not require it and so to labour with the Spaniards that they also should be content adding that in case the Legats would doe the like with the Italians who doe with too much passion oppose the others all would bee composed And very fitly order camefrom the Emperour to his Ambassadours to vse all meanes that the authoritie of the Pope should not bee discussed in Councell which his Maiestie did because hee saw the maior part was inclined to enlarge it and feared that something might bee determined which might make his concord with the Protestants more difficult The Ambassadours hauing treated with the Legats in conformitie hereof as also with Loraine and other principall Prelates did cause this Article to bee omitted as also that other of the Institution of Bishops But first they made many consultations about it admitting vnto them the Prelates which were of greatest note and had most followers sometimes more sometimes fewer that they might so dispose of matters as that all might rest contented and the Decrees of the prouisions made against the abuses were giuen sorth Concerning the first point which was of the election of Bishops the Ambassadors of Spaine and Portugall did sharply oppose this particular that the Metropolitans should examine the persons promoted to Bishoprikes whereof much hath beene said before saying that this was to subiect the Kings to the Prelats their subiects because authoritie was indirectly giuen them to reiect the Kings nominations The French Ambassadors beeing demanded what their opinion was made shew they did not c●re whether it were decreed or not Whereupon the Popish Prelats who thought it as diminution to the Popes authoritie sayd that all that point might bee omitted especially because in the fift Session sufficient prouision was made in that matter But others opposing hotely a conclusion was made by common consent that it should bee deforred vntill the next

punishment if the sinnes bee not particularly made knowen vnto them and not in generall onely Therefore the penitent ought in Confession to declare all his mortall sinnes euen the most secret but the veniall though they may be confessed yet they may bee concealed also without offence And hence it commeth that in Confession it is necessary to explicate the circumstances which alter the nature of the sinne because otherwise one cannot iudge of the weight of the excesses and impose a condigne punishment So that it is wickedesse to say that this kinde of Confession is impossible or that it is the murdering of the conscience because nothing is required but that the sinner hauing diligently examined himselfe should confesse what hee remembreth and the sinnes forgotten are supposed to bee included in the same Confession And though CHRIST hath not forbid publique Confession yet he hath not commanded it neither would it bee good to commaund that sinnes especially secret should bee confessed in publique Wherefore the Fathers hauing euer praysed the Sacramental secret Confession the calumny of those is vaine who call it an humane inuention excogitated by the Laterane Councell which did not ordaine Confession but onely that it should be made at the least once euery yeere Concerning the Minister the Synod doth declare those doctrines to bee false which extend to all the faithfull the ministery of the keyes and the authority giuen by CHRIST to binde and loose remit and retaine publique sinnes by correction and secret by voluntary Confession and teacheth that the Priests though sinners haue authority to remit sinnes which is not a naked ministery to declare that sinnes are remitted but a iudiciall act Therefore let no man ground himselfe vpon faith thinking that without contrition and a Priest who is willing to absolue him hee can haue remission But because there is a nullity in the sentence pronounced against him who is not subiect there is also a nullity in the absolution of the Priest who hath not authority delegate or ordinary ouer the penitent and the greater Priests doe with reason reserue to themselues some faults more grieuous and so doth the Pope very iustly and there is no doubt but that euery Bishop may doe it in his Diocesse And this reseruation is not onely for externall policie but is also of force before GOD. Therefore it was alwayes obserued in the Church that in the houre of death any Priest may absolue any penitent from any sinne Of satisfaction the Synod doth declare that the sinne beeing remitted the punishment is not pardoned it beeing not conuenient that hee should bee so easily receiued into Grace who hath sinned before Baptisme and after and bee left without a bridle which may draw him from other sinnes yea it is conuenient hee should bee like to CHRIST who suffering punishments did satisfie for vs from whom our satisfactions also receiue force as offered by him to the Father and receiued by his intercession Therefore the Priests ought to impose conuenient satisfactions not onely to keepe the penitent from new sinnes but also to chastise him for the old declaring likewise that Satisfaction is made not onely by punishments willingly receiued or imposed by the Priest but by induring also with patience the scourges sent from God In conformitie of this doctrine fifteene Anathematismes were made 1. 15. Anathetismes Against him that shall say that Penance is not truely and properly a Sacrament instituted by CHRIST to reconcile sinners after Baptisme 2. That Baptisme is Penance or that is not the second table or bord after shipwracke 3. That the words of CHRIST Quorum remiseritis peccata are not vnderstood of the Sacrament of Penance but of the authority to preach the Gospel 4. That Contrition Confession and Satisfaction are not required for as it were the matter and as parts of Penance or shall say that the terrors of conscience and faith are parts 5. That Contrition is not profitable but causeth hypocrisie and is a forced and not a free sorrow 6. That Sacramentall Confession is not instituted and necessary by the law of GOD or that the manner of confessing to the Priests in secret is an humane inuention 7. That it is not necessary to confesse all mortall sinnes euen those that are hidden and the circumstances which doe change the nature of them 8. That this is impossible or that all are not bound to confesse once a yeere according to the precept of the Laterane Councell 9. That the Sacramentall absolution is not a iudiciall act but a ministery to declare the remission of sinnes to the beleeuer or that an absolution giuen in iest doth helpe or that the confession of the penitent is not requisite 10. That Priests in mortall sinne haue not power to binde and loose or that all the faithfull haue it 11. That Bishops haue not authority to reserue cases but for externall policy 12. That all punishment is remitted together with the fault and that no other satisfaction is required but faith that CHRIST hath satisfied 13. That Satisfaction is not made by suffering afflictions sent by GOD by punishments imposed by the Priest and willingly taken and that the best Penance is onely a new life 14. That Satisfactions are not diuine worship but humane traditions 15. That the keyes of the Church are onely to loose and not to binde The Diuines of Louaine opposed the reseruation of cases saying it was not Some of which are opposed by the Dutines of Louaine and Collen so cleere because it cannot bee found that any Father did euer speake of it and that Durand who was a Penitentiarie and Gerson and Caietan doe all affirme that not sinnes but censures are reserued to the Pope and therefore that it was too rigid to esteeme him an heretique who thought otherwise The Diuines of Collen ioyned with them and said plainely that it could not bee found that any Ancient did speake of any reseruations but of publique sinnes and that it was not fit to condemne the Chancellour of Paris so pious and Catholique an Authour who wrote against them That the heretiques were wont to say that these reseruations were inuented for gaine as also Card. Campeggio said in his reformation and that it gaue him occasion to write against it vnto which the Diuines would not haue answered nor been able to answere And therefore as well the doctrine as the Canon ought to bee moderated that it may not giue scandall nor offend any Catholike The same men of Collen said that the meaning of the words Quorum ligaueritis condemned in the tenth Canon is expresly and formally so vnderstood by Theophilact and that to condemne it were to make the enemies reioyce And that which was said in the last that the power to bind is vnderstood to impose Penance they obserued that the ancient Fathers did not so vnderstand it but that to binde was to make one abstaine from receiuing the Sacraments vntill a compleate satisfaction They demanded