Councell was not intermitted for all The Articles of the Sacrament of Order this For the Articles concerning the Sacrâ—ment of Order were presently giuen foorth to be disputed by the Diuines the disputants elected and distinguished into foure rankes each of them being to di 〈…〉 two For they were eigh◠〈◊〉 Whether Order be truely and properly a Sacrament instituted by CHRIST or an humane inuentions or Rite to elect Ministers of the word of GOD and of the Saoâ—â—ments 〈◊〉 Whether Order bee one Saorament onely and all others bee meanes and degrees vnto Priesthood 3. Whether there be an Hierarchie in the Catholique Church consisting of Bishops Priests and other Orders or whether all Christians bee Priests or whether the vocation 〈◊〉 consent of the people or secular Magistrate bee necessary or whether a Priest may become a Laicke 〈◊〉 Whether there be a visible and externall Priesthood in the new Testament and a power to consecrate and offer the body and blood of CHRIST and to remit sinnes or onely the baâ—e Ministery to preach the Gospel so that those who preach not are not Priests 〈◊〉 Whether the holy Ghost is giuen and receiued in ordination and a Character imprinted 6. Whether Vnction and other ceremonies be necessary in consering Order or superfluous or pernicious 〈◊〉 Whether Bishops bee super 〈…〉 to Priests and haue peculiar power to confirme and ordaine and whether those who are brought in by any other meanes then Canonicall ordination are true Ministers of the Word and Sacraments◠〈◊〉 W 〈…〉 the Bishops called and ordained by the Pope be lawfull 〈◊〉 the those bee true Bishops who come in by any other way then Canonicall institution The 〈◊〉 of the moneth the Congregations of the Diuines 〈◊〉 gaâ— and were held twice la day and ended the second of October I will according 〈◊〉 vse â—â—late those opinions onely which are remarkeable 〈◊〉 ther for singularity o◠〈◊〉 among themselues In the first Congregation foure Dillines of the Pope spake who did all Are disputed in the Congregations 〈◊〉 in 〈…〉 ning that Order was a 〈◊〉 by places of Scripture 〈◊〉 ally by that of S 〈◊〉 The thing â—hich 〈◊〉 from God are 〈◊〉 then by the â—â—adition of the Apoâ—â—le sâ—yings of the 〈◊〉 vâ—â—iso 〈◊〉 〈◊〉 〈◊〉 and aboue all by the Councell of Florence adding also this reason that the Church would bee a confusion if there were not gouernnment and obedience But Friar Peter Soto was copious in shewing that there were seuen Orders and each properly a Sacrament and all instituted by CHRIST saying it was necessary to make a declaration herein because some Canonists passing the limits of their profession haue added two more the first Tonsure and the Bishopricke which opinion may cause many other errors of greater importance He likewise shewed at large that CHRIST had when hee was on earth exercised all these Orders one after another all whose life as it was addressed to the last of these Sacraments so it is plaine that all the others serue onely as a ladder to climbe vp to the highest which is the Priesthood But Ierolamus Brauus a Dominican Friar hauing protested that hee constantly held that there were seuen Orders and each of them a Sacrament and that the vse of the Church ought to be obserued to proceed from the inferiour to the superiour and so to the Priesthood he added that hee was not of opinion that so particular a declaratioÌ„ ought to be made in regard of the difference betweene the Diuines amongst which one can hardly find two of the same minde For which cause Caietan in his old age wrote that he that collecteth the things taught by the Doctours and in the auncient and moderne Pontificals will see a great confusion in all other Orders but Priesthood The Master of the Sentences maintayned that Sub-deaconship and inferiour Orders were instituted by the Church and the Scripture seemed to haue instituted the Deaconship as a ministery of Tables and not as one of the Altar The difference concerning inferiour Orders in the old Pontificals where that which is in one is not in another doeth shew they are Sacramentall and not Sacraments And reason doth lead vs hereunto For the actions which one ordained doth may be done by one not ordained and are of the same validitie effect and perfection Saint Bonauenture also though hee thinketh that all seuen are Sacraments yet he holdeth two other opinions to be probable one that onely Priesthood is a Sacrament and the inferiours being imployed about corporall things as to open doores reade Lessons light Tapers and the like doe not seeme to expresse any celestiall matter and are therefore onely dispositions to Priesthood The second that the three holy Orders are Sacraments and concerning the common saying that the inferiour are degrees to the superiour Saint Thomas affirmeth that in the Primitiue Church many were ordained Priests immediatly without passing by the inferiour Orders and that the Church did ordaine that this passage should be made for humiliation onely It appeareth plainely in the Actes of the Apostles that Saint Matthias was immediatly ordayned an Apostle and the seuen Deacons did not passe by the Subdeaconship and the inferiour Orders Paulinus saith of himselfe that hauing a purpose to apply himselfe to the seruice of GOD in the Clergie he would for humiliation passe by all Ecclesiasticall degrees beginning from the Ostiarie but while hee was thinking to begin beeing yet a Laicke the multitude tooke him by force in Barcelona on Christmas day caried him before the Bishop and caused him to be ordained Priest at the first which would not haue beene done if it had not beene the vse in those times Therefore this Brauus concluded that the Synod ought not to passe beyond those things which are agreed on by the Catholiques and that it was better to begin with the Order of Priesthood which would make a connexion betweene this Session and the last which handled the Sacrifices and to passe from Priesthood to Order in generall not descending to any particularitie The Congregation being ended and most of the Prelates departed Fiue Churches with his Hungarians and some Polonians and Spaniards taried behinde to whom he made a speach and sayd that the Emperour being freed from all suspicion of warre by the truce concluded with the Turke tooke The Bishop of Fiue Churches maketh a speech concerning reformation nothing so much to the heart as the reformation of the Church which would surely be effected if some of the Prelates in the Councell would assist Therefore he exhorted and prayed them for Gods sake and for the charitie which euery Christian oweth to the Church that they would not abandon so honest iust and profitable a cause that euery one would put downe in writing what hee thought might be constituted for the seruice of God without any respect of man not reforming one part but the whole body of the Church both in the head and in the
Monarchicall and then say that there is a power or iurisdiction not deriued from him but receiued from others In resoluing the contrary arguments hee discoursed that according to the order instituted by CHRIST the Apostles were ordained Bishops not by CHRIST but by Saint Peter receiuing iurisdiction from him onely and many Catholike Doctours doe hold that this was obserued which opinion is very probable But the others who say the Apostles were ordayned Bishops by CHRIST doe adde that his Diuine Maiestie in so doing did preuent the office of Peter by doing for that one time that which belonged to him giuing to the Apostles that power which they ought to receiue from Peter euen as God tooke some of the spirit of Moyses and diuided it amongst the seuenty Iudges So that it is as much as if they had beene ordained by and receiued authoritie from Peter who therefore did remaine subiect vnto him in respect of the places where and the manner how to exercise the same And howsoeuer it is not read that Peter did correct them yet this was not for want of power but because they did exercise their charge aright And hee that shall reade the renowned and famous Canon Ita Dominus will assure himselfe that euery good Catholique ought to defend that the Bishops successors of the Apostles doe receiue all from Peter Hee obserued also that the Bishops are not successors of the Apostles but onely because they are in their place as one Bishop succeedeth another not because they haue beene ordayned by them To those who inferred that therefore the Pope might refuse to make Bishops and so himselfe remaine the onely man he answered it was Gods ordination there should bee many Bishops in the Church to assist him and therefore that hee was bound to preserue them but there is a great difference to say a thing is de iure Diuino or that it is ordained by God Those de iure Diuino are perpetuall and depend on God alone both in generall and in particular at all times So Baptisme and all the Sacraments are de iure Diuino in euery one of which GOD hath his particular worke and so the Pope is from GOD. For when one Pope doeth die the keyes doe not remaine to the Church because they are not giuen to it but a new Pope beeing created GOD doeth immediatly giue them vnto him Now it is not so in things of diuine ordination in which the generall onely proceedeth from GOD and the particulars are executed by men So Saint Paul saith that Princes and temporall powers are ordained by God that is that the generall precept that there should be Princes commeth onely from him but yet the particulars are made by the ciuill Lawes After the same maner Bishops are by diuine ordination and Saint Paul saith they are placed by the holy Ghost to gouerne the Church but not de iure Diuino Therefore the Pope cannot take away the generall order of making Bishops in the Church because it is from God but euery particular Bishop being de iure Canonico may bee remooued by the Popes authoritie To the opposition that then the Bishops would be Delegati and not Ordinarij hee answered that there was one iurisdiction fundamentall and another deriued and the deriued is either delegate or ordinary In ciuill Common-wealths the fundamentall is in the Prince and the deriued in all the Magistrates neither are the Ordinaries different from the Delegates because they receiue authority from diuers persons yea all doe equally deriue from the Souereignty but the difference standeth because the Ordinaries are by a perpetuall law and succession and the others haue a particular authority either in regard of the person or the case Therefore the Bishops are Ordinaries because they are made by the Popes law a dignity of perpetuall succession in the Church Hee added that those places where authoritie seemeth to bee giuen to the Church by CHRIST as these that it is a pillar and foundation of trueth that hee who will not heare it shall bee esteemed an Heathen and a Publicane are all vnderstoode in regard of its Head which is the Pope and therefore the Church cannot erre because hee cannot and so hee that is separated from him who is Head of the Church is separated also from the Church To those who sayd the Councell could not haue authoritie if none of the Bishops had it he answered that this was not inconuenient but a very plaine and necessary consequence yea if euery particular Bishop in Councell may erre it cannot bee denied that they may erre altogether and if the authoritie of the Councell proceeded from the authoritie of Bishops it could neuer bee called generall because the number of the assistants is alwayes incomparably lesse then that of the absent He He prooueth that the Pope is aboue the Councell tolde them that in this Councell vnder Paul the third principall Articles were defined concerning the Canonicall Bookes interpretations paritie of Traditions with the Scriptures by a number of flue or a lesse all which would fall to the ground if the multitude gaue authoritie But as a number of Prelates assembled by the Pope to make a generall Councell bee it how small soeuer hath the name and efficacie to bee generall from the Pope onely so also it hath its authoritie so that if it doeth make Precepts or Anathematismes neither of them are of force but by vertue of the Popes future confirmation And when the Synode sayth that it is assembled in the holy Ghost it meaneth that the Fathers are congregated according to the Popes intimation to handle that which beeing approoued by him will bee decreed by the holy Ghost Otherwise how could it be said that a Decree was made by the holy Ghost and could be made to be of no force by the Popes authoritie or had neede of greater confirmation And therefore in the Councels be they neuer so frequent if the Pope bee present hee onely doeth decree neither doeth the Councell any thing but approoue that is receiue the Decrees and therefore it hath alwaies beene sayd Sacro approbante concilio yea euen in resolutions of the greatest weight as was the disposition of the Emperour Frederic the second in the generall Councell of Lyons Innocentius the fourth a most wise Pope refused the approbation of the Synode that none might thinke it to bee necessary and thought it sufficient to say Sacro praesente concilio And for all this the Councell cannot bee sayd to be superfluous because it is assembled for better inquisition for more easie perswasion and to giue satisfaction to men And when it giueth sentence it doth it by vertue of the Popes authoritie deriued from God And for these reasons the good Doctours haue subiected the Councels authority to the Popes as wholly depending on it without which it hath not the assistance of the holy Ghost nor infallibilitie nor power to binde the Church but as it is granted by him alone to
by the people secular power or Magistrate or by their owne temeritie doe ascend to Ecclesiasticall Ministeries are not Ministers but theeues This doctrine was attended with eight Anathematismes 1. Against him that shall say that there is no visible Priesthood in the new Testament nor any power to consecrate and offer and remit sinnes but onely an Office or naked Ministery to preach the Gospel and that those who doe not preach are not Priests 2. Or that besides Priesthood there are not greater Orders The Anathematismes and lesse which are degrees to ascend to Priesthood 3. Or that holy ordination is not a Sacrament but an humane inuention or onely a certaine Rite to elect Ministers of the word of God and of the Sacraments 4. Or that the holy Ghost is not giuen by the holy Ordination nor any Character imprinted or that a Priest may returne to bee a Laique 5. Or that the holy Vnction or other Ceremonies which the Church vseth are not requisite but may be omitted or are pernicious 6. Or that there is not an Hierarchie instituted in the Catholique Church by diuine Ordination consisting of Bishops Priests and Ministers 7. Or that Bishops are not Superiour to Priests or haue not power to confirme and ordaine or that Priests also haue the same power or that Orders conferred without the consent or vocation of the people or Secular power are voyd or that they may be lawfull Ministers of the word of God and Sacraments who are not lawfully ordayned by the Ecclesiasticall power 8. Or that Bishops assumed by authoritie of the Pope are not lawfull and true but that it is an humane inuention Afterwards the decree of reformation was read which contained eighteene The Decree of Reformation heads The first concerning the matter of Residence so much disputed on in which it was sayd that euery one that hath cure of foules is bound by the Commandement of God to know his sheepe to offer Sacrifices for them to feede them with preaching Sacraments and good examples and to attend other Pastorall charges which things because they cannot be performed by him who doeth not assist and watch ouer the flocke the Synode doeth admonish them to feede and gouerne with iudgement and trueth But that none by a badde interpretation of the Constitutions made vnder Paul the third in this matter may thinke the absence of fiue Moneths lawfull it doeth declare that whosoeuer hath Bishoprickes in what title soeuer though Cardinals are bound to reside personally nor may bee absent but when Christian charitie vrgent necessitie due obedience or vtility of Church or Common-wealth doth require as also that such causes of absence must bee approoued for lawfull by the Pope or Metropolitane except they bee notorious or sudden in which case the Prouinciall Councels must take knowledge and iudge of the licences graunted that there may bee no abuse therein the Prelates prouiding that the people may not be damnified in their absence And because a short absence deserueth not this name though without any the causes aforesayd it doeth declare that this shall not exceede the space of two moneths or three at the most whether it be continuate or at diuers times so that there be equity of reason in it and without the dammage of the flocke which must be referred to the consciences of the Prelats admonishing euery one not to be absent on Sundayes in Aduent Lent Feast of the Natiuitie Resurrection Pentecost or Corpus Christi Which Decree he that shall violate besides the penalties imposed vpon Non-residents vnder Paul the third and mortall sinne may not with a good conscience enioy the Fruits for that proportion of time decreeing the same concerning all those that haue charge of soules who being absent with leaue of the Bishop must substitute a sufficient Vicar approoued by the Bishop allowing a conuenient stipend and doeth ordaine that this Deceee together with the other vnder Paul the third shall bee published in the Prouinciall and Diocesan Councels The second Article of the Decree concerning Order was That whosoeuer doeth hold a Bishopricke in what title soeuer though a Cardinall not receiuing consecration within three moneths shall lose the Fruits and deferring three moneths more shall lose the Benefice and that the consecration if it bee not in the Court of Rome shall bee celebrated in the proper Church or in the Prouince at the least if there be opportunitie The third That Bishops shall celebrate the ordinations in their owne person and in case they be sicke shall not send their subiects to bee ordained by other Bishops before they bee examined and approoued by themselues The fourth That the first Tonsure shall not bee giuen but to him that is confirmed and hath learned the principles of Faith to reade and write and hath chosen a Clericall life to serue GOD not to auoyd the Secular iudgement The fift He that is to be promoted to the inferiour Orders shall haue testimonie from the Parish Priest and Schoolemaster and charge shall bee giuen by the Bishop that his name may bee proposed publikely in Church and inquisition made of his birth age manners and life The sixth That none shall haue an Ecclesiasticall Benefice before the age of fourteene yeeres nor enioy the exemption of the tribunall if he haue not an Ecclesiasticall Benefice or wearing the habit and Tonsure doeth not serue in some Church by commission from the Bishop or dwell in a Seminary or Schoole or Vniuersitie with licence of the Bishop And for married Clerkes the constitution of Boniface the eighth shal be obserued with condition likewise that they shal serue in the Church in habit and Tonsure by deputation of the Bishop The seuenth That when an ordination is to be made all shal be called to the Citie the Wednesday before and diligent inquisition and examination of them made by the Bishop with the assistance of who he pleaseth The eighth Ordinations shall not be celebrated but in times appointed by the law in the cathedral Church in presence of the Canons and if occasion bee to make it in an other place of the Diocesse it shall bee in the most worthy Church in presence of the Clergie Euery one shall be ordained by his owne Bishop or if any bee ordained by another he shall haue letters testimoniall of his owne The ninth A Bishop shall not ordaine one of his family that is not his subiect if he haue not dwelt with him three yeeres and in that case shall presently conferre a Benefice vpon him The tenth No Abbat or other Prelate shall conferre the first Tonsure or the minor Orders but vnto Regulars their subiects nor these or other Prelats Colledges or Chapters shall grant dimissorie letters to Secular Clerkes to receiue Orders The eleuenth That the minor Orders shall be conferred vpon him that vnderstandeth the Latine tongue and with interposition of time betweene one Order and another and these being degrees vnto others none shall be ordained if
there be not hope that hee may bee worthy of holy orders and from the last of the minor Orders vntill the Subdeaconship there shall be the interposition of a yeere if the Bishop shall not iudge otherwise for the good of the Church The twelfth None shall be ordained Subdeacon before the age of two and twenty yeeres Deacon before three and twenty Priest before sixe and twenty Neither shall the Regulars haue any exemption herein The thirteenth Subdeacons and Deacons shall bee first proued in the minor Orders shall haue hope to liue continently shall serue the Church to which they are ascribed and shall thinke it very conuenient to receiue the Communion on Sundayes and solemne Feasts when they serue at the Altar Subdeacons shall not passe to a higher degree vntill they bee exercised one yeere in their owne but two holy degrees shall not be giuen in one day by vertue of any priuiledge whatsoeuer The fourteenth None shall be ordained a Priest but a Deacon which hath been exercised in that ministery a whole yeere at the least and found sufficient to teach the people and administer the Sacraments and the Bishop shall take care that they celebrate the Masse euery Sunday and holy day 〈◊〉 in case they haue cure of soules they shall satisfie their charge and if any be ordained to the superior Orders before the inferior the Bishop may dispense if there be a lawfull cause The fifteenth Howsoeuer Priests receiue power in their ordination to absolue from sinnes yet none shall heare confessions who haue not a Parochiall Benefice or is not approued by the Bishop The sixteenth None shall be ordained before hee bee ascribed to some particular Church or pious place to exercise the ministery of that Order and if hoc abandon the place without consent of the Bishop the ministery shall be prohibited vnto him and no strange Clerke shall bee admitted to the exercise of the Ministery without the letters of his Ordinary The seuenteenth To bring againe into vse the functions of the Orders from a Deacon to an Ostiarie which being vsed from the time of the Apostles haue been intermitted in many places that they may not be derided by the heretikes as idle these Ministeries shall not be exercised but by those who haue receiued the Orders appertaining and the Prelates shall restore those functions and in case they haue not continent Clerkes for exercise of the minor Orders they may take married men so that they haue not been twice married and be in other respects apt for that exercise The last article was for the institution of Seminaries in which it was constituted that euery Episcopall Church should haue a certaine number of boyes brought vp in a Colledge neere the Church or in another conuenient place the boyes shall bee twelue yeeres olde at the least legitimate and distributed into formes by the Bishop according to their number age and progresse in Ecclesiasticall discipline They shall weare the habit and tonsure learne Grammer Musicke Ecclesiasticall computation the holy Scripture to reade the Homilies of the Fathers know the Rites and Ceremonies of the Sacrament and especially that which belongeth to hearing confessions And to defray the charge thereof where there is any reuenue deputed for education of children it shall bee applied to this Seminarie and to supply that which remaineth the Bishop with foure of the Clergie shall detract a portion from all the Benefices of the Diocesse and apply simple Benefices also to this vse and compell those who haue Schoole-houses or other charge to reade or teach in the Schooles of the Seminarie by themselues or by sufficient substitutes and Schoolemasters places shall not bee giuen hereafter but vnto Doctors or Masters in Diuinity or in the Canon law And if in any Prouince the Churches be so poore that a Seminary cannot bee erected in them one or more shall bee appointed in the Prouince and in the Churches of the great Diocesse the Bishop shall erect one or more if hee thinke fit besides that of the Citie which notwithstanding shall depend on that of the Citie In the end the Decree intimating the next Session for the sixteenth of September was read expressing that then the Sacrament of Matrimony was to bee handled and other things pertaining to the doctrine of Faith as also the prouisions of Bishoprickes Dignities and other Benefices and diuers other articles of reformation The Session continued from nine vntill sixteene a clocke with great content of the Legates and Popish Prelates that matters did passe so quietly and with such a generall consent And they commended the Cardinall of Loraine aboue all confessing that he had beene the most principall cause of this benefit No act of this Councell was seene with more desire then this of this Session The censure of the actes of this Session euery one being curious to know what that was which held in contention so many Prelats in Trent and all the Courts of Christian Princes in businesse ten moneths together But it prooued to be according to the prouerbe The trauaile of mountaines and the natiuity of a mouse No man could finde how it could deserue not onely so great and long paines of so many great persons but euen the least employment at all And those who vnderstood Theologie did desire that it should be once declared what the Councell did vnderstand by the power of retaining sins which was made one part of the Sacerdotall power because they had declared the sence of the other which was to remit sinnes And others wondered at the declaration that the inferiour Orders are onely degrees vnto the superiour and all vnto Priest-hood in regard it doth appeare in the ancient Ecclesiasticall Storie that those who were ordained to any ministery or charge were for the most part perpetually entertained in the same and the ascending to an higher degree happened very seldome and was vsed onely in case of necessitie or great vtilitie None of the seuen Deacons instituted by the Apostles ascended any higher and in the ancient Church of Rome it selfe it doth not appeare that the Deacons whose office was to heare the confessions of Martyrs did passe to the title of Priesthood The ordination of Saint Ambrose to bee a Bishop of Saint Hierome Saint Austin and Saint Paulinus to bee Priests and of Saint Gregorie the Great to be a Deacon is described without mention of any passage by other degrees They did not blame the vse begun in later times but they marueiled that they did alleadge it as a thing alwayes vsed whereas the contrary was manifest The Decree that the ministeries of the Orders from a Deacon to an Ostiary should not bee exercised but by persons promoted to those proper Orders made a faire shew but it seemed a thing hard to bee obserued that in no Church none might ring the bels or open and shut the doores but the ordinarie Ostiaries nor light the lamps and candles but the Accolites who were to exercise
Rome there was no neede of a new determination and immediatly answere was made that the Conseruatories of these should by no meanes bee touched Whereupon the Fathers of the Synode who were adherents of Rome beeing entred into this opinion the others who were fewer were forced to be content with the exception and there was some hope and some meanes vsed to pacifie them The sixth point was concerning the Priests apparell wherein it was easily concluded to ordaine that all the Ecclesiastiques of holy Order or Beneficed men should bee bound to weare an habite fit for their degree according to the appointment of the Bishop giuing him power to suspend the transgressours if after admonition they shall not obey and to depriue them of their Benefices if after correction they shall not amend renewing herein the constitution of the Councel of Vienna which notwithstanding was not much fitted to those times prohibiting vpper garments laced and of diuers colours and frockes shorter then the vestment and red and greene breeches chequered things disused which haue no neede of prohibition The vse of all Christian Nations was most ancient that to imitate the mildenesse of CHRIST our LORD all the Ministers of the Church should bee neat and cleane from mans blood neuer receiuing to any Ecclesiasticall order any person defiled with homicide whether voluntary or casuall and if any Clerke committed any such excesse either willingly or by chance all Ecclesiasticall function was immediatly taken from him This hath beene and is now inuiolably obserued by other Christian Nations vnto whom dispensations against the Canons are vnknowen but in the Latine where rich men may easily make vse of them it is obserued onely by the poorer sort It being proposed in the fourth and fifth Article to moderate the abuse it was ordained in the seuenth head that a voluntary homicide should for euer remaine depriued of all Order Benefice and Ecclesiasticall office and when there shall bee cause to dispence with the casuall homicide the commission of the dispensation shall bee directed to the Bishop onely or if there bee cause to the contrary to the Metropolitane or next Bishop They saw that this Decree did not serue to moderate the abuses but to make the dispensations dearer For the Popes hands were not tied concerning voluntary homicide and for casuall the decree was obserued in not committing the cause to any but the Bishop but to dispence directly without committing it to another was not taken away first making the proofes in Rome or dispatching the dispensations vnder the name of Motu proprio or with other clauses with which the Chancery doth abound when it hath cause to vse them A certaine sort of Prelates seemed to hinder much the authority of Bishops who for their reputation in the place where they dwelt obteined power of the Pope to punish the faults of the Ecclesiastiques of that place and some Bishops also pretending that their Priests receiued scandall and bad example from those of the next Diocesses obtained authority to chastise them Some desiring that this disorder should bee remedied by reuoking wholly such authorities and perceiuing that it would distaste many Cardinals and great Prelates who abused them they found a moderation that they should vse them yet without preiudice of the Bishop ordayning in the eighth poynt that they might not proceede but in presence of the Bishop or his deputie There was another way to subiect the Churches and people of one Diocesse to the Bishop of another by vniting the Churches of one to the Churches or Benefices of the other which though it were prohibited in generall termes in the seuenth Session yet it beeing not so plainely done as some desired an expresse declaration was demanded Whereupon it was resolued in the ninth point that all perpetuall vnions of the Churches of one Diocesâ—e to the Churches of another should be prohibited vnder what pretence soeuer The Regulars made great instance to keepe their Benefices and to regaine those which they had already lost by the inuention of perpetuall Commendaes and many Bishops for sundry respects were willing to assist them They were desirous to propose that these perpetuall Commendaes should bee quite taken away but fearing to bee contradicted they were content onely to desire they should bee moderated The Presidents on the other side seeing the hazard that this matter dangerous for the Court should bee set on foote themselues proposed a light remedie to hinder all treatie of a better And this was that Regular Benefices vsually giuen in title to religious men when they shall bee vacant hereafter shall not bee conferred but vpon men professed of that Order or to some person who is to receiue the habite and take vpon him the profession This was the tenth poynt which did not much import the Court of Rome in regard as many Commendaes were alreadie made as could bee and the Prelates had no great desire to obtaine more though it would haue beene an honour for the Churches if the regular Abbats had resided But in regard of the fauour extended to the Monkes not to take more from them then was taken already a counterpoize was added in the next point ordaining that they could not haue secular Benefices though with cure Which howsoeuer it speaketh onely of those who are translated from one order to another ordaining that none should bee receiued but with condition to remaine in the Cloyster yet by parity of the reason or by an argument of greater reason it hath beene vnderstood generally of all And because the patronage of Churches was graunted in Court by grace and to make the grace the greater power giuen to depute an Ecclesiasticall person with faculty to institute him that is presented this disorder was remedied in the twelfth head ordaining that none should haue right of Patronage but the founded of the Church or hee that hath competenly indowed with his patrimoniall goods one already founded And for remedie of the second disorder it was forbid in the 13. head that the Patrone though he had a priuiledge to doe it should not make the presentation to any but the Bishop While these things were handled Iohannes Theodoricus Pleniagorus and The Ambassadors of the Duke of Wittenberg arriue in Trent with commission to present the confession of their faith Iohannes Eclinus Ambassadours sent by the Duke of Wittenberg to the Councell arriued in Trent with order to present publiquely the confession of their doctrine whereof mention hath beene made and to say withall that Diuines would come to expound it more at large and defend it if securitie and safe conduct were giuen them according to the forme of the Councell of Basil They went to the Count Montfort the Emperours Ambassadour shewed him their Mandate and tolde him they had commission to propose some things in the Councell This being related by the Count to the Legate hee answered that as others Ambassadors did first present themselues to the Presidents in the name
was granted in those times because the common people and Grandies also were deuout and did by this meanes entertaine themselues in spiritual things and shewed more obedience and reuerence to the Clergie beeing more ready to inrich it with oblations and donations which hath made the holy Church to be in that state in which it now is But since deuotion did cease the seculars haue armed only at the vsurpation of the Church goods to place their adherents in the Clergie And now the new Heretikes haue made a deuilish inuentiō saying that was due to the people which was granted by fauor which is one of the most pestiferous heresies which hath euer bin set on foot because it doth destroy the Church without which faith cannot stand He alleadged many reasons and congruities to shew that the ordination ought to be in the power only of the Ordainer which he confirmed by the Popes Decretals and concluded in the end that not only the Article was to be condemned as hereticall but that the voice and consent of the people in ordinations being taken away for iust and necessary reasons the Pontifical also ought to be corrected and those places remoued which make mention thereof because so long as they continue there the heretikes wil make vse of them to proue that the assistance of the people is necessary He said the places were many but to recite one in the ordination of Priests the Bishop ordaining saith that it hath been constituted by the Fathers not without cause that the people should haue voice in the ordination of the Rectors of the altar that they may be obedient to him whom they haue ordained in regard of their consenting to his ordination If this and other Rites shall remaine the heretikes will alwayes detract from the Catholike Church saying the ordinations now are but shadowes and shewes as Luther did wickedly say Francis Forrier a Dominican of Portugal said the Hierarchie of the Catholike Church could not be doubted of it being proued by the Apostolicall tradition by testimony of all antiquity and by the continuall vse of the Church And howsoeuer the word bee not vsed by all yet the thing signified hath euer been in practise Dionysius Areopagita hath made a proper treatise of it and the Nicen Councell hath approoued it and called it an ancient custome and that which hath been called ancient in the beginning of the fourth age must needes haue its originall from the time of the Apostles Onely he thought it not fit to handle this poynt ioyntly with the Sacrament of Order howsoeuer many of the Schoole-men doe handle it in that place putting the Hierarchie in the superiour and inferiour Orders a thing which cannot subsist it being certaine that the Pope is the highest Hierarch and that the Cardinals do follow then the Patriarchs Primats Arch-Bishops Bishops Arch-Priests Arch-Deacons and other inferiour degrees vnder the Pope as Head And to omit the disputation whether the Bishopricke be an Order it is certaine that the Arch-bishoprike Patriarkship and Papacie are not Orders and doe signifie only superiority and iurisdiction ouer Bishops Therefore the Hierarchie consisteth in iurisdiction and the Councel of Nice placeth it in that when it speaketh of the Bishop of Rome Alexandria and Antioch Therefore the handling of Hierarchie must not be ioyned with that of Order for feare of giuing way to calumnie There was much varietie in the discussion of these Articles those of the second ranke returning to the former and some disputing that the degree of a Bishop was an Order and others that aboue Priesthood there was nothing but Iurisdiction some alleadging Saint Thomas and some Saint Bonauenture and some beeing of a middle opinion that is that it is an eminent dignitie or office in the Order The famous saying of Saint Hierom and the authority of Saint Austin were alleadged who say that the degree of a Bishop hath beene most ancient but yet an Ecclesiasticall Constitution Michael of Medina did oppose and say that the Catholique Church as Saint Epiphanius saith did condemne Aerius of heresie for saying that the Degree of a Bishop is no greater then that of a Priest into which heresie it is no wonder if Hierom Austin and some other of the Fathers did fall because the matter was not cleere in all poynts This boldnesse to say that Hierom and Austin did sauour of heresie gaue great scandall but hee insisted the more vpon it and maintained his position And the Doctors were equally diuided into two opinions in this poynt Others placed this Hierarchie in Orders onely alleadging Dyonisius who in naming the Hierarchs maketh mention of none but of Deacons Priests and Bishops Some followed Forrier that it did consist in Iurisdiction At the last a third opinion came foorth that it was a mixture of both which afterwards was more generally approoued For placing it in Order it did not appeare how Arch-bishops Patriarches and which is of more importance the Pope himselfe could enter all beeing of accord that these Degrees are not Orders aboue the Degree of a Bishop Yet some did alleadge the common saying to the contrary that the Episcopall Order is diuided into foure parts Bishops Archbishops Patriarches and the Pope and placing it in Iurisdiction none of the holy Orders did enter There was a great disputation amongst them about the forme of the The forme of the Hierarchy Hierarchie some saying it was Charitie some Faith informed and others according to Cardinall Turrecremata Vnitie To this last was opposed that vnitie is a genericall qualitie in all that is one and is an effect of the forme which doth produce it Those who were for charitie brought very many places of the Fathers which doe attribute the vnitie of the Church vnto it But others said that it was the heresie of Wigles For if it were so a Prelate loosing charity would bee out of the Hierarchie and lose authoritie Notwithstanding they did not auoyd the difficultie by making faith informed to bee the forme because a Prelate might externally counterfeit and bee secretly vnfaithfull who not being of the Hierarchie the Christian people could not know whom to obey because they might doubt of all and sometimes had cause to doe it And as the Diuines especially the Friars are free in exemplifications they alleadged the Pope saying that in case he should bee incredulous the whole Hierarchie would perish by his default whether one did make faith or charitie to bee the forme And therefore they sayd Baptisme was But the same difficulties did arise in regard of the vncertaintie thereof because the intention of the Minister according to the determination of the Councell is essentially required which is more secret then the other two for which cause it cannot bee certainly affirmed of any that hee is baptized The Articles whether there bee a visible Priesthood or whether all Christians bee Priests or whether a Priest may become a Layman or whether his office bee preaching were
some holding that the Pope onely is instituted iure diuino vntill it came to the Arch-bishop of Zara who said it was necessary to adde the words de iure Diuino to condemne that which the heretiques say to the contrarie in the Augustane Confession Varmiense said againe that in that Confession the heretikes did not dissent in this and Zara alleadging the place and the words the contention was so long that the Congregation did end with it In the Congregations following the opinions were diuers also In particular the Arch-bishop of Braga demaunded the same adiunct saying it could not be omitted He prooued at large the institution of Bishops De iure Diuino bringing reasons and arguments like to those of Granata and said that the Pope could not take from Bishops the authoritie giuen them in their consecration which doth containe in it the power not onely of Order but of iurisdiction also because in it the people is assigned to him to be fed and gouerned without which the Ordination is not of force whereof this is a manifest argument that to titular and porâ—atiue Bishops a Citie is allotted which would not be necessary if the Episcopall Order could subsist without iurisdiction Besides in giuing the Pastoâ—all this forme is vsed that it is a signe of the power which is giuen him to correctvices And which is of more importance when the Ring is giuen him it is said that with it he doth marry the Church and in giuing the booke of the Gospell by which the Episcopall Character is imprinted it is said that hee must goe to the people committed to him and in the end of the consecration that prayer is say'd Deus omnium fidelium Pastor Rector which since hath beene in the Missals appropriated to the Pope by turning himselfe to GOD and saying that his will is that the Bishop should gouerne the Church Moreouer Innocentius the third said that the spiritual mariage of the Bishop with the Church is a bond instituted by GOD not to bee loosed by the power of man and that the Pope cannot translate a Bishop but because hee hath speciall authoritie to doe it all which things would bee very absurd if the institution of Bishops were De iure Diuino The Arch bishop of Cyprus sayd that it ought to be declared that Bishops are superiors to Priests Iure Diuino but reseruing the authority in the Pope The bishop of Segouia adhearing wholly to the conclusions and reasons of Granata made a long repetition of the places of the heretiques where they denie the superiority of Bishops and their institution to be De iure diuino Hee said that as the Pope is successour of Peter so the Bishops are of the Apostles and that it was plaine by the Ecclesiasticall History and by the Epistles of the Fathers that all Bishops gaue an account one to another of all that happened in their Churches and receiued approbation thereof from others The Pope did the same for the occurrences of Rome Hee added that the Patriarches when they were created sent a circular Epistle to the others to giue them an account of their Ordination and faith which was as much performed by the Popes to others as by others to them that if the power of the Bishops be weakened that of the Pope is weakned also that the power of Order and iurisdiction is giuen to the Bishops by GOD and that the diuision of Diocesses and the application of them to the person proceedeth from the Pope He alleadged an authoritie of Anacletus that Episcopall authoritie is giuen in the Ordination with the vnction of the holy Chrisme that the degree of a Bishop is as well an Order instituted by CHRIST as the Priest-hood that all Popes vntill Siluester haue either professedly or incidently sayd it is an Order which commeth immediatly from God that the words spoken to the Apostles Whatsoeuer yee shall binde on earth c. giue power of iurisdiction which is necessarily conferred vpon the Successors that CHRIST did institute the Apostles with iurisdiction and since that time the Church hath euer instituted Bishops in the same sort Therefore this is an Apostolicall tradition and it beeing defined that points of faith are taken out of the Scripture and Traditions it cannot bee denied that this of the Episcopall institution is an Article of faith and the rather because S. Epiphanius and S. Austine doe put Aerius in the number of heretiques for saying that Priests are equall to Bishops which they would not haue done if Bishops had not beene De iure diuino Fifty nine Fathers were of this opinion and perhaps the number had been Simoneta vseth practises in the point of institution of Bishops greater if many had not been ill at case at that time of a defluction of rheume which then did generally raigne and some others had not fained the same impediment that they might bee out of the crowde and offend none in a matter handled with such passion especially those who for speaking what they thought in the matter of Residence found they had incurred the displeasure of their Patrons as also if Cardinall Simoneta when hee saw matters proceed so farre had not vsed diuers perswasions employing herein Iohannes Antonius Faâ—binetâ—us Bishop of Nicastrâ— and Sebastianus Vantiue Bishop of Oruieto who perswaded with much cunning that the enterprise of the Spaniards was to shake off their obedience to the Pope and that it would bee an apostacy from the Apostolike Sea to the great shame and damage of Italy which hath no other honour aboue the Nations beyond the Mountaines but that which it receiueth from the Papacy Fiue Churches said it was fit that it should bee declared quoiure all the Orders and degrees of the Church are instituted and from whom they receiue authoritie Some others adhered to him and in particular Pompeius Picholhomini Bishop of Tropeia who making the same instance added that when all the degrees of the Church were handled from the greatest to the least and declared quo iure they were he would deliuer his opinion also concerning the degree of Bishops if the Legats would giue leaue In this number some briefely adhered to the opinion of others who had spoken in this matter and some amplified the same reasons and turned them into diuers formes so that it would be too long to make a narration of all the suffrages which are come into my hands That of George Sincout a Franciscan Friar Bishop of Segna doth well deserue to be repeated who adhering to Granata said that hee would neuer haue beleeued that any could haue doubted whether Bishops are instituted and haue authority from Christ For it they haue it not from his diuine Maiestie neither can the Councell haue any from him which consisteth of BB. that it is necessarie that a Congregation though very populous haue their authoritie from whom the particular persons haue it that if Bishops are not instituted by CHRIST but by men the authoritie
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 Spanish and German Cardinals though they were confident because the armie was composed of their nations were not better vsed then the rest The Pope retired into the Castle of Saint Angelo was besieged and constrained to make an accord at the same time yeelding the Castle to the Emperours Captaines and The Pope yeeldeth the Castle and his person consigning his person prisoner therein where hee was kept verie close And beeing in exceeding great affliction for the things past there was added one more in his opinion much greater that the Cardinall of Cortona who gouerned Florence in his name hauing heard the newes retired himselfe from Florence becommeth free againe the Citie and left it free The which hauing suddenly chased out the Medici and regained their libertie reformed their gouernement and the greater part of the Citizens shewed such hatred towards the Pope and his family that they defaced their armes euen in their priuate places and disgraced with many blowes the images of Leo and Clement which were in the Church of the The images of Leo the 10. of Clement the 7. are defaced Nunciata 98 But the Emperour hauing receiued aduice of the sacking of Rome and of the imprisonment of the Pope gaue many signes of infinite griefe and The Emperor maketh a shew of griefe for the Popes calamitie made demonstration thereof by causing the solemnefeasts to cease which were made in Validolid for the birth of his sonne the one and twentieth of the same moneth By which appearances he would haue giuen testimony to the world of his pietie and religion if hee had commanded at the same time that the person of the Pope should bee set at libertie But the world that saw the Pope was prisoner sixe moneths more perceiued what difference there was between truth and appearance 99 They began immediately to treat of the Popes deliuery The Emperour would haue had him conducted into Spaine deeming as was true indeede And is disswaded from causing him to be brought into Spaine that it would haue beene a great reputation to him if in two yeeres there had beene brought out of Italie into Spaine two so great prisoners a French King and a Pope of Rome But because all Spaine and especially the Prelates detested to behold so great an ignominie of Christianitie that he should be brought prisoner thither who represented the person of CHRIST hee changed that opinion considering also it was not good to stirre vp too much enuie against himselfe nor to prouoke the King of England whom he feared much in case he should haue ioyned himselfe more neerely with the French King then he was by the peace published in August who had alreadie sent a potent army into Italie and atchieued diuers victories in Lombardie Wherefore in the ende of the yeere the Emperour graunted that the Pope should be set free with this condition that hee should not be against him in the affaires of Milan and Naples and for securitie thereof should giue into his hands Ostia Ciuita vecchia Ciuita Castellana and the Cittadell of Furli and for hostages The Pope is set at liberty vpon hard conditions his two Nephews Hippolitus and Alexander that he should grant him a Crusado in Spaine and a tenth of the Church reuenues in all his kingdomes The deliuerie being concluded and hauing receiued power to depart out of the Castle the ninth of December he durst not expect so long but went out the night before with a small conuoy in the habit of a Merchant and retired himselfe immediately to Monte Fiascone and after he had taried there a little from thence he passed to Oruieto 100 While the Princes were all busied in war the affaires of religion altered in diuers places in some by publike Decree of the Magistrates in others by popular sedition For Berne making a solemne assembly both of their own The state of religion in the Cantons of the Suisses other places Doctors and of Strangers and hearing a disputation many dayes receiued the doctrine conformable to Zuric and in Basil all the images were ruined and burnt by a popular sedition and the Magistrate depriued and others put in his place and the new religion established And on the other side eight Cantons assembled themselues together and ratified within their territories the doctrine of the Church of Rome and wrote a long exhortation to those of Berne perswading them not to change their Religion which belonged not to one people or one Countrey but onely to a Councel of the whole world But for all that the example of Berne was followed at Geneua Constance and other places thereabout and in Argentina after a publike disputation the Masse was prohibited by a publike Decree vntill the defenders of it could shew that it was a worship acceptable to God notwithstanding that the Chamber of Spira had made a great and a long remonstrance that it was not lawfull not onely for one Citie but not for all the States of the Empire to make innouation of rites and doctrine it belonging onely to a generall or nationall Councell 101 In Italie these two yeares there being neither Pope nor Court of Rome 1528 The reformed religion increaseth in Italie and it seeming that these calamities were an execution of Gods iudgement against that gouernement many men beganne to reforme and in priuate houses in diuers Cities especially in Faenza a Towne belonging to the Pope there was preaching against the Church of Rome and the number of those whom others called Lutherans and themselues Gospellers increased euery day 102 The yeare following 1528 the French army was farre aduanced within The French-men beeing entred into the kingdome of Naples cause the Spanish army to forsake Rome the Kingdome of Naples and had possessed it almost all which constrained the Emperours Captaines to conduct the army out of Rome much diminished partly by reason of those who laden with spoyles meant to put them in a secure place and partly because of the plague which caused great mortalitie among them The confederates instantly desired the Pope that Rome beeing set at liberty by necessity not by the desire of the Emperour hauing no more neede to temporize with him hee would in that occasion declare himselfe to be ioyned with them and proceede against 1529 CLEMENT 7. CHARLES 5. HENRY 8. FRANCIS 1. him with spirituall armes and depriue him of the Kingdome of Naples and of the Empire But the Pope as well for that hee was wearied with troubles as also because in case the confederates had gained the better they would haue maintained the liberty of Florence the gouernment whereof he more desired to recouer then to bee reuenged of the iniuries receiued from Charles hee made a firme resolution not to bee contrary yea to ioyne himselfe The Pope refuseth to ioine with the confederates for the more easie recouery of Florence with him vpon the first occasion to regaine Florence
to the world because so much mischiefe proceeded from it Vergerius said that it was too great a selfe-loue and too great a conceipt of ones owne worth when a man would trouble the whole world to sowe his owne opinions If you haue innouated in the faith said Vergerius in which you were borne and bred vp 35. yeeres for your conscience and saluations sake it was sufficient to keepe it within your selfe If the loue of your neighbour mooued you why did you trouble the whole world vnnecessarily seeing that without it men did liue and God was serued in tranquillity Hee added that the confusion was gone on so farre that the remedie could not be deferred The Pope is resolute to applie it by calling a Councell where all the learned men of Europe meeting together the trueth shall bee cleered to the confusion of vnquiet spirits and for the place hath destinated the Citie of Mantua And although the chiefest hope consisteth in the goodnesse of God yet putting to that account the endeuours of men it was in Luthers power to make the remedie easie if hee will bee present treat with charitie and oblige to himselfe also the Pope a munificent Prince who taketh speciall notice of persons of merit Hee put him in minde of the example of Eneas Siluius And proposeth vnto him the example of Aentas Siluius who following his owne opinions with much slauery and labour could get no further preferment then to be Canon of Trent but beeing changed to the better became Bishop Cardinall and finally Pope Pius the second Hee called to his memorie Bessarion of Nice who of a poore Caloier of And of Bessarion Trapizonda became a great renowmed Cardinall and wanted not much of being Pope Luthers answers were according to his nature vehement and fierce Luthers answere saying that hee made no account of the esteeme which hee had with the Court of Rome whose hatred hee feared not nor regarded their good will that hee applied himselfe to the seruice of God as much as hee could though vvhen he had done all he vvas but an vnprofitable seruant that hee savv not hovv the seruices of God vvere ioyned vvith those of the Papacy but as darknesse vvith light that nothing in all his life vvas more profitable to him then the rigor of Leo the rigidity of Caietan vvhich he could not ascribe to them but to the prouidence of God For not being as yet in those times illuminated in all the trueth of Christian faith but hauing onely discouered the abuses of Indulgences hee was ready to haue kept silence in case his aduersaries had done the like But the writings of the master of the holy palace the insulting of Caietan and the rigor of Leo constrained him to studie and to descriemany other lesse tolerable abuses and errors of the Papacie which he could not dissemble nor refraine to declare them vnto the world with a good conscience That the Nuncio had ingenuously confessed that hee vnderstood not Diuinitie which appeared cleerely by the reasons which hee proposed because none could call his doctrine new but hee that beleeued that CHRIST the Apostles and the holy Fathers liued as now the Pope Cardinals and Bishops doe Neither can any argument be drawen against the doctrine from the seditions happened in Germanie but by him that hath not read the Scriptures and knoweth not that this is proper to the word of God and the Gospel that it stirreth vp troubles and tumults euen to the separation of the father from the sonne wheresoeuer it is preached That this was the vertue of it to giue life to them that hearken to it and to bring greater damnation to whosoeuer reiecteth it Hee added that it was a great fault of the Romanists to establish the Church with gouernements taken from humane reasons as if it were a temporall State That this is that kind of wisedome which S. Paul saith is accounted foolishnesse with God as not to esteeme those politique reasons by which Rome doth gouerne but to trust in Gods promises and to referre to his Maiestie the managing of the Church affaires is that humane folly which is wisedome with God That to make the Councell take good effect and to bee profitable for the Church was not in the power of Martin but of him that can make it free that the Spirit of God may rule there and guide it and the holy Scripture may bee the rule of the resolutions not bringing thither interests vsurpations and artifices of men which in case it should happen yet himselfe would there vse all sinceritie and Christian charitie not to binde the Pope or any other vnto him but for the seruice of Christ and peace and libertie of the Church But that hee could not hope to see so great a good so long as it appeared not that the wrath of God was appeased by a serious conuersion from hypocrisie That no sound argument could bee taken from the assembling of learned men seeing that so long as the anger of God is kindled there is no error so absurd and vnreasonable which Satan cannot perswade especially to those great wise men who thinke they know much whom the Maiestie of God will confound That nothing can be receiued from Rome compatible with the ministery of the Gospell That the examples of Eneas Siluius and Bessarion mooued him not For hee esteemeth not those cloudy glitterings and in case hee would exalt himselfe he might truely reply that which facetely was spoken by Erasmus that Luther beeing poore and base maketh rich and aduanceth many That it was well knowen to the Nuncio himselfe not to goe farre that the last May himselfe had a great part in the creation of the Bishop of Rochester and was the totall cause of the creation of Scomberg That if the life of the first was so soone taken away this was to bee ascribed to the prouidence of God Vergerius Vergerius could not moue Luther could not perswade Luther to remit any thing of his constancie who so stedfastly maintained his doctrine as if it had beene apparant to the eyes and said that the Nuncio yea and the Pope himselfe should sooner embrace his faith then he would abandon it Vergerius assaied also to perswade some other Preachers in Wittenberg and elsewhere in the iourney according to the Popes commission but found no inclination as hee thought hee should but rigiditie in all that were of account Not any of the other Lutherans except some few of small esteeme The answere of 15. Printes and 30 Cities assembled in Smalcalda Mantua is refused by the Germans and those that rendred themselues were of small worth and pretended much so that they were not for his purpose But the Protestants vnderstanding Vergerius his proposition there beeing fifteene Princes and thirtie Cities assembled in Smalcalda answered that they had declared their resolution concerning the Councell in many Diets and last of all to the Nuncio of Pope Clement and the
Emperours Ambassadours two yeeres since and that still they desired a lawfull Councell as they were sure that all godly men did and that they would goe to it as many times hath beene determined in the Imperiall Diets But for the Councell which the Pope hath appointed to bee in Mantua they hoped that the Emperour would not breake the decrees of the Diet nor his owne promises so often made vnto them that the Councell should bee celebrated in Germany and that they saw not how there could bee any danger there seeing that all the Princes and Cities obey the Emperour and are so well gouerned that all strangers are receiued and entertained with all humanity But that the Pope should prouide for the securitie of those that went to the Councel they could not see how especiall considering what things haue happened in the precedent age That the Christian Commonwealth hath neede of a godly and free Councell and that to such a one they haue appealed And whereas the Nuncio sayd that they ought not to treat of the manner and forme first it signified nothing but that there should bee no libertie and that all should bee referred to the Popes power who already hauing so often condemned their religion the Councell cannot bee free if hee shall bee Iudge That the Councell is not the tribunall of the Pope and Priests onely but of all the orders of the Church not excluding the Seculars That to preferre the Popes power before the authoritie of the whole Church is an vniust and tyrannicall opinion That the Pope defending the opinion of his owne men yea with cruell edicts making himselfe a party to the cause it is iust that the manner and forme of the processe should bee determined by the Princes The Kings of England and France sent Ambassadours to the assembly of The King of England and the French King send Ambassadors to Smalcalda Francis Sforza dieth Smalcalda the French King who had a disseigne to make warre in Italy Francis Sforza Duke of Milan beeing now dead desired them not to accept of any place for the Councel without the aduise of him and of the King of England and that they would accept of none without them The King of England aduised them to be aware that they called not such a Councel where in stead of moderating the abuse they should more establish the Popes authority and desired them to approoue his diuorce On the other side they dealt with him to receiue the Augustan confession Which things being treated of in diuers assemblies had no conclusion at all But Vergerius in the beginning of the yeere 1536. returned to the Pope to 1536 relate the effect of his Ambassage Hee deliuered in summe that the Protestants 1536 PAVL 3. CHARLES 5. HENRY 8. FRANCIS 1. would not receiue any Councell except it were free and in a fitte place within the confines of the Empire grounding themselues vpon the Emperours promise and that of Luther and his complices there was no hope at all nor any other way to be thought of but to oppresse them with warre Vergerius for his reward had the Bishopricke of Capo d'Istria his owne Countrey and was sent by the Pope to Naples to make the same relation to the Vergerius returneth and deliueceth to the Pope the effect of his negotiation He is rewarded and sent to the Emperour Emperour who hauing beene victorious in Africa was passed into the kingdome to settle the affaires thereof The Emperour hearing the narration of the Nuncio went to Rome Hee had priuate conference with the Pope concerning the affaires of Italy and the pacification of Germanie The Pope according to Vergerius counsell said there was no meanes to bee vsed but warre But the Emperor seeing the time not ripe as yet to reape from thence The Emperour goeth to Rome to conferre with the Pope that good fruit as others were perswaded he might and himselfe also intangled in Italy without possibility of being free but by yeelding Milan which he resolued by all meanes to make his owne whither all his actions did principally tend alleaged for a reason to deferre that warre that it was more necessary to defend Milan from the French men On the other side the Pope whose thoughts were wholly bent to make an Italian Lord of that State and therefore proposed the warre of Germanie not so much to suppresse the Lutherans as hee said openly as to diuert Caesar from possessing Milan which was his principall end though secret replyed that himselfe and the Venetians what by armes and what by treaties would more easily make the King desist in case his Imperiall Maiestie did not meddle The Emperour hauing discouered the inward thoughts of the Pope The Pope and Emperor haue contrary ends and dissemble one with another with as much dissimulation made shew hee was perswaded and inclined to the warre of Germanie yet hee said that it was fit to iustifie the cause well that the whole world might not be against him and to shew by intimating a Councell that hee had first vsed all other meanes The Pope was not sory that being necessarily to intimate a Synode it should be done in a time when in regard the French King had inuaded Sauoy and Piemont all Italy would bee set on fire with warre whereby an apparent pretence was giuen him to enuiron the Councell with armes vnder colour of custody and protection He The Emperor is puffed vp with the African victorie shewed himselfe to bee contented so that such conditions were set downe which might not derogate from the authority and reputation of the Apostolique Sea The Emperour who by reason of the victory atchieued in Africa was lifted vp in minde and swollen with vast thoughts beleeued hee should make an end of the warre in Lombardy within two yeeres at the most and that hauing immured the King of France beyond the mountaines hee might apply himselfe to the affaires of Germany without any impediment His meaning was the Councell should serue him for two things First to bridle the Pope in case during the warre of Italy hee should according to the custome of other Popes put himselfe on the French side when that should bee the weaker to counterpoise him that was victorious Secondly to reduce Germany to his obedience which was the marke he shot at But for the Popes obedience hee esteemed it but an accidentall thing For the place Mantua pleased him and for the rest hee cared not what condition the Pope might adde considering that when the Councell were assembled he should be able to change whatsoeuer pleased him not Therefore he concluded that he was contented with any condition so that the Councell might bee celebrated alledging that he hoped to perswade almost all Germanie to consent vnto it Wherefore the resolution was established by the Pope and the whole colledge of Cardinals A resolution established for calling the Councell Therefore the Emperour entering into the publike
because that was the principall cause which induced the Pope not onely to consent as before but to vse all endeuours that the Councell might be celebrated and which assured the Protestants that neither in Councell nor in any other place where any Minister of the Pope was present they could hope to obtaine any thing The first action began the fifth of April and it was deliuered in the Emperours name that his Maiestie seeing the Turke entred into the bowels of Germany the cause whereof was the diuision of the States of the Empire for the difference in religion had alwayes sought a meanes of pacification and that of the Councel seeming vnto him most commodious he went purposely into Italy to treat thereof with Pope Clement and after not being able to bring it to effect he returned and went in person to Rome to make the same negotiation with Pope Paul in whom he found much readinesse But not being able to effect any thing by reason of diuers impediments of warre hee had finally called that Diet and besought the Pope to send a Legat thither The first action of the Diet in Ratisbon Now he desired nothing but that some composition might be made and that some small number of godly and learned men might bee chosen on either side to conferre vpon the controuersies in friendly maner without preiudice of either of the parties and propose to the Diet the means of concord that all being consulted with the Legate the wished conclusion might be attained Suddenly there arose a controuersie betweene the Catholiques and Protestants about the manner of choosing those that should treat Wherefore the Emperour beeing desirous that some good should bee done demanded and obtayned of either partie power to nominate the persons desiring them to beleeue he would do nothing but for the common good For the Catholiques he elected Iohn Ecchius Iulius Flugius The names of the disputants and Iohn Groperus and for the Protestants Philip Melancthon Martin Bucer and Iohn Pistoria whom he called to him and grauely admonished them to abandon all passion and to ayme onely at the glory of God He made Frederique the Prince Palatine and Granuel Presidents of the Colloquie adding vnto them some others that all might passe with the greater dignity When the assembly was made Granuel published a booke and said it was giuen to A booke giuen to the Emperour as a 〈◊〉 for the future concord the Emperor by some godly and learned men as a direction for the future concord and that his will was they should read and examine it that it might serue for an argument and subiect of what they ought to treat that that which pleased all might be confirmed that which displeased all might bee corrected and in that wherein they assented not meanes might be vsed to reduce them to an agreement The booke contained 22. Articles The creation of man the integrity of nature free will the cause of originall sinne Iustification the Church her signes the signes of the word of God penance after sinne the authoritie of the Church the interpretation of the Scripture the Sacraments Order Baptisme Confirmation the Eucharist Penance Matrimony extreame Vnction charitie the Ecclesiasticall Hierarchie the articles determined by the Church the vse administration and ceremonies of the Sacraments Ecclesiasticall discipline and discipline of the people It was read and examined and some things were approoued some things amended by common consent and in others they could not agree And these were the ninth of the power of the Church the foureteenth of the Sacrament of Penance the eighteenth of the Hierarchie the 19. of the articles determined by the Church the 21. of single life In these they differed and either partie wrote his opinion This being done in the assembly of all the Princes the Emperour required the opinions of them all concerning the things agreed on and the different opinions of the Collocutors and withall proposed the amendement of the state of the Common-wealth as well ciuill as Ecclesiasticall The Bishops reiected absolutely the Booke of the concord and whatsoeuer was done in the Colloquie vnto whom the other Electors and Catholike Princes desirous of peace agreed not and it was concluded that the Emperour as aduocate of the Church together with the Apostolike Legat should examine the things agreed on and if any thing were obscure should cause it to bee expounded and should treat with the Protestants that concerning the things in controuersie they should consent to some Christian forme of concord Caesar imparted all to the Legat and vrged him that the Ecclesiasticall State ought to be reformed The Legat after he had considered of all the businesse answered in writing not more perspicuously then the ancient Oracles in this The Legate speaketh like 〈◊〉 Oracle manner That hauing seene the Booke presented to the Emperour and what was written by the deputies of the Colloquie as well the explications of either partie as the exceptions of the Protestants it seemed that the Protestants differing in-certaine articles from the common consent of the Church in which not withstanding he despaired not that with the helpe of God they might be induced to agree nothing should be ordered concerning the residue but referred to the Pope and the Apostolicall Sea who either in the generall Councell or some other way if there shall bee cause will define them according to the Catholique trueth with regard vnto the times and what shall bee expedient for the Christian Common-wealth and for Germanie But for reformation of the Cleargie hee promised all readinesse and to The exhortatation of the Legat Contarini made to the Prâ—â—â—s that end called into his house all the Bishops and made them a long exhortation First for their manner of liuing that they should abstaine from all scandall and appearance of luxurie auarice and ambition For their familie that they should vnderstand that from it the people made coniecture of the manners of the Bishop that the better to keepe their flocke they should remaine in the most inhabited places of the Diocesse haue diligent watchmen else-where that they should visite the Diocesses giue the Benefices to honest and fit men spend their reuenues vpon the necessitie of the poore flying not onely luxurie but all superfluous pompe make prouision of godly learned discreet and not contentious Preachers procure that the yonger sort be well brought vp because by this meanes the Protestants draw all the Nobilitie vnto them Hee committed this Oration to writing and gaue it to the Emperour to the Bishops and the Princes which gaue occasion to the Protestants to taxe the answere made to Caesar together with the exhortation made to the Prelats alledging for their motiue that the writing being published they should seeme to approoue it if they dissembled the knowledge of it His answere made to the Emperour pleased not the Catholiques because it appeared that he did approue the things agreed on in the Conference But
England did waxe greater for that the Emperour had neuer The Popes disdaine against the Emperour is increased assented to any of those maine and ample matches offered him by the Cardinall Farnese whom he sent Legate with him into Germany concerning the grant of the Dutchie of Milan to the Familie of the Farnesi and that being to assist in the Diet of Spira he would not suffer the Cardinall Legate to follow him thither for feare of offending the Protestants And finally considering the Decree made in the Diet so preiudiciall to him and the Apostolique sea he was more offended because hee saw his hopes lost and his authoritie and reputation much diminished and iudged it necessarie to shew he was sensible of it And though on the other side hee considered that his partie in Germany was weakened and was counselled by his most inward friends to dissemble yet finally beeing assured that by declaring himselfe openly against Caesar hee did more straitly binde the French King to maintaine his reputation hee resolued to begin from wordes to take occasion to passe to deeds as the coniunctures should comport And the fifth of August he wrote a great long letter to the Emperor the substance whereof was That hauing vnderstood what decrees were made The Pope writeth a long angry letter to the Emperour in Spira his duty and fatherly charitie did inforce him to tell him his opinion that he might not follow the example of Ely the Priest whom God seuerely punished for his too much indulgence towards his sonnes That the Decrees of Spira were dangerous for the Emperours soule and extreamly troubled the Church that hee should not violate the rules obserued by Christians which command that in the cause of religion all should bee referred to the Church of Rome and yet hee not esteeming the Pope who onely by the law of God and man hath power to call Councels And to decree in spirituall matters was willing to thinke of assembling a Generall of Nationall Councell and hath suffered Idiots and Heretiques to iudge of religion hath made decrees concerning sacred goods restored to honour the rebels of the Church whom he had condemned by his owne Edicts that he is willing to beleeue that hee hath not done these things by his owne inclination but by the pernicious counsell of those that beare ill will to the Church of Rome and that he complaineth of this that he hath yeelded vnto them that the Scripture is full of examples of the wrath of God against the vsurpers of the office of the High Priest of Vzza Dathan Abiron and Core of King Ozias and others That it is not a sufficient excuse to say the Decrees are but temporary vntill the Councel onely For though the thing done be holy yet in regard of the person that did it it not belonging to him it is wicked That God hath alwayes exalted those Princes that haue beene deuoted to the sea of Rome Head of all Churches Constantine the Theodosij and Charles the Great and contrarily hath punished those that haue not giuen due respect vnto it Examples hereof are Anastasius Mauritius Constan◠the 2. Pilip Leo and others and Henry the 4. was for this cause chastised by his owne sonne as also Fredericke the 2. by his And not Princes onely but whole Nations haue beene punished for it the Iewes for putting to death Christ the Sonne of God the Grecians for hauing many wayes contemned his Vicar which things he ought the more to feare because he is descended from those Emperours who haue receiued more honour from the Church of Rome then they haue giuen it That he commendeth him for desiring the amendment of the Church but withall doth aduise him to leaue the charge thereof to him to whom God hath giuen it That the Emperour is a Minister but not a Gouernour nor an Head He added that hee desired the reformation and hath declared it often by intimating the Councel whensoeuer any sparke of hope hath appeared that it might be assembled and though in vaine vntill then yet hee had not beene wanting to his duety desiring much a Councel which is the only remedy against all mischiefes as well for the generall good of Christendome as the particular of Germany which hath more neede thereof That it hath beene intimated already though deferred vntill a more commodious time by reason of the warres That it belongeth to the Emperour himselfe to giue way that it may bee celebrated by making peace or deferring the warre while matters of religion are handled in the Councel That hee should obey these fatherly commandes exclude from the Imperiall Diets all disputes about religion and referre them to the Pope ordaine nothing concerning Ecclesiasticall goods reuoke the grantes made to the rebels against the Sea of Rome otherwise to performe his owne duety that he shall be forced to vse greater seuerity against him then hee would THE HISTORIE OF THE COVNCELL OF TRENT THE SECOND BOOKE THe Warre betweene the Emperour and the French The Emperor is wholly incliued to peace which was cōcluded the 24. of September King lasted not long For the Emperor saw plainely that while he was busied in that and his brother in the other against the Turke Germanie so much increased in libertie that the Imperiall name would not be esteemed within a short time and that so long as hee made Warre in France he imitated Esops dogge who following the shadow lost both it and the bodie Whereupon he hearkened to the propositions of peace made by the French men with designe not onely to be freed from that impediment but by the Kings meanes to accommodate the Turkish affaires and applie himselfe vnto Germanie The foure and twentieth of September the peace was concluded betweene them and amongst other things they both capitulated to defend the old Religion and to labour for the vnion of the Church and reformation of the Court of Rome from whence all the dissensions are deriued and that for this purpose the Pope should ioyntly be requested to call the Councell and the French King should send to the Diet of Germanie to perswade the Protestants to accept it The Pope was not afraide of the capitulation for the Councell and reformation of the Court being assured that whensoeuer they began that enterprise by reason of their diuers ends and interests they would not long agree neither did he doubt but that the designe being to be executed by a Councell he would so accommodate euery treatie that his authoritie should be amplified But he thought that in case he should call the Councell at their request the world would imagine he was constrained which would bring much dishonour to his reputation and incouragement to him that designed the moderation of the Papall power Therefore not expecting to be preuented by any of them and dissembling The Pope dissembleth his suspicions the suspicions conceiued against the Emperour euen those that were most important which the peace made
little more then one Age being past priuate interests caused a contention to arise amongst the Bishops of diuers Nations Whereupon those that were remote beeing few and not willing to bee ouercome by the borderers who were more in number to make the ballance equall it was necessary that euery Nation should assemble by it selfe and resolue according to the number of voices and that the generall decision should be established not by the suffrages of particular men but by the plurality of the voyces of the Nations So it was obserued in the Councels of Constance and Basil which vse as it was good where the gouernment was free as it was when the world had no Pope so it ill befitted Why the Romanists made so great a matter of the forme of proceeding Trent where they desired a Councell subiect vnto him And this was the reason why the Legates at Trent and the Court of Rome made so great a matter of the forme of proceeding and of the quality and authority of the Presidencie But the answere being come from Rome they called the Congregation the fifth of Ianuary 1546. where the Cardinall of Monte hauing saluted and blessed 1546 them all in the Popes name caused the said Briefe of exemption from payment of tenthes to be read The three Legates made as it were three encomiasticall Orations one after another declaring the Popes good affection towards the Fathers But some Spaniards saide that this fauour of the Pope brought greater dammage then benefit because the accepting of it implied a confession that the Pope might lay burthens vpon other Churches and that the Councell had not authority to hinder him nor to exempt those who by right were not to be included The Legates were not only displeased at this but returned also some biting termes Some of the Prelates demanded that the grace might bee extended to those of their families also and to as many as were present in the Councel The Generals of the religious Orders demanded likewise the same exemption alledging the charge of the Monasteries for the Friars which they brought to the Councel Catalanus Triultius Bishop of Piacenza who arriued two dayes before related publikely that hee was rifled as he passed neere to Mirandula and desired an order should be made in the Councel against those that hindered or molested the Prelates or others that went to the Councel The Legates ioyning this propose with the foresaid pretence of exemption considering of what importance it might bee if the Councel should meddle in such a businesse making Edicts for their owne exaltation and that this was to touch the secrets of the Ecclesiasticall Hierarchie put it aside with much dexteritie alledging it would seeme strange to the world and too great a desire of reuenge offering to labour with the Pope that hee would prouide for the security of their persons and haue consideration of the families of the Prelates and of the Friars And so they appeased all And going on to the Conciliary actions the Cardinall of Monte related what forme was obserued in the last Laterane Councel where himselfe was present as Archbishop of Siponto Hee said that treating then of the French Pragmatique of the schisme against Iulius 2. and of the warre betweene Christian Princes three deputations of Prelates were made for those matters that each Congregation beeing employed in one onely it might better digest it that the Decrees being framed a generall Congregation was called where euery one spake his opinion and that by those the resolutions were better reformed so that all things passed in the Session with great concord and comlinesse that the businesse to bee handled by them was more various the Lutheranes hauing moued euery stone to ouerthrow the building of Card. Monte prescribeth an order for discussing matters in Councel faith therefore that it will bee necessary to diuide the matters and for euery one to ordaine a particular Congregation to dispute it to cause the Deputies to frame the Decrees which are to bee proposed in the generall Congregation where euery one shall deliuer his opinion which that it might bee absolutely free themselues the Legates did resolue to be proposers onely and not to giue their suffrage but in the Session That all should bethinke themselues what was necessary to be handled that some beginning might be made in the Session which approached They proposed then whether they were pleased that a Decree already A great difference about the title of the Councel framed concerning Christian conuersation while the Councel lasted in Trent should bee published in the Session Which beeing read with the title The most holy as the commandement from Rome was the French men desired this addition Representing the Church Vniuersall which opinion many Bishops did follow with a ioynt consent But the Legates considering that that title was vsed onely in the Councel of Constance and Basil and that to imitate them was to renew their memorie and to giue them some authority and to open a gap to the difficulties which then troubled the Church of Rome and which imported more considering that after they had said Representing the Church Vniuersall some also might thinke to adde the words following that is which hath power immediatly from CHRIST whereunto euery one though of Papall dignitie is bound to obey they opposed strongly and as they wrote to Rome in plaine termes they whetted themselues against it without declaring to the fathers the true causes but onely saying they were froathy and inuidious words and that the heretikes would haue made a bad interpretation of them And they all so laboured without discouering the secret first by art then by saying plainely they would not permit it that they appeased the generall commotion though the French men and some few more remained firme in their proposition And Iohn de Salazzar Bishop of Lanciano a Spaniard by Nation assisted the Legats very much who hauing commended in ample termes the first Councels of the Church for antiquity and sanctitie of those that assisted he desired they should bee imitated in the title vsed by them which was very plaine without expressing representation or what or how great authoritie the Councell had But hee pleased them not when he said that by their example the name of Presidents ought to be laid aside because it was neuer vsed by any ancient Councell but begun onely by that of Constance which The name of Presidents was neuer vsed in Councell before the Councell of Constance by reason of schisme changed Presidents often adding that if that example were to be followed it would also be necessary to nominate the Emperours Ambassadour For then the King of the Romans was named and the Princes with him But this pride was farre remote from Christian humility and he repeated the discourse of the Cardinall Santa Croce which hee made the twelfth of December by which also hee concluded that they should desist to make mention of Presidencie This
should be fitted to the exigence of the text read and the capacitie of the auditors After many Discourses in many Congregations they came to establish the Decrees for the Sermons and to ouercome the difficulties they caused the Prelates who were their assured friends to negotiate with the Italian Bishops wishing them to consider how much they were bound for the honour of their nation to vphold the dignitie of the Papacie whose authoritie was treated of by medling with the priuiledges and what they might hope for from the Pope and Legates applying themselues to that which is iust and not depriuing the Friars of that they haue enioyed so long That it was dangerous to despise so many learned men now when heresies doe trouble the Church That the authoritie of Bishops should be enlarged by granting them power to allow or disallow the Preachers when they preach out of the Churches of their Order and when they preach in them by making them acknowledge the Prelate first asking his benediction That the Bishops might punish the Preachers for heresie forbid them to preach to auoyd scandall That they should bee contented with this and that other things should bee added as occasion serued By this meanes they gained so many that they were secure to establish the Decree with those conditions But there remained another difficulty because the Friars and Generals were not satisfied and to distaste them was not secure and expresly forbid by the Pope They endeauored to shew them that the grant made to the Bishops was iust and necessary whereof themselues were cause by extending their priuiledges too much and by passing the bounds of honesty In fine by admonishing the Bishops to proceed so that the Friars might not haue cause to complaine the Generals also were pacified When they made knowne their resolution to condemne in the same Session the Lutheran opinions of originall sinne they alleadged that to keepe the order of putting both the matters together it was necessary to handle some poynt of faith and that they could not begin from any other poynt And they proposed the Articles extracted out of the Protestants doctrine in that matter to bee examined and discussed by the Diuines in the Congregations whether they ought to bee condemned for hereticall The Cardinall Pacceco said that the Councell was to handle Articles of faith onely to reduce Germanie the which hee that would doe out of season should not onely faile of his ende but make matters worse When there is opportunitie to doe it it cannot bee knowen to those in Trent but onely to him that sitteth at the sterne of that Countrey who seeing all particulars knoweth when to applie the medicine Therefore hee aduised that they should craue by letters the opinion of the principall Prelates of the Nation before they went any further or that the Popes Nuncio should speake thereof with the Emperour To which opinion the Emperours Prelates induced by the Ambassadour did adhere But the Legates commending their iudgement and promising to write to the Nuncio added that notwithstanding this the Articles might bee disputed by the Diuines to gaine time whereunto the Cardinall also and the others adhered hoping that many difficulties might come acrosse to cause a delay and the Ambassadour Toledo was contented so that the Summer might bee past before the definition were made The Articles proposed were 1. That Adam by transgressing the precept hath lost iustice and incurred the The points of originall sinne to bee discussed wrath of God and mortalitie and though hee bee impaired both in soule and bodie yet no sinne is transferred from him to posteritie but onely corporall punishments 2. That Adams sinne is called originall because it is deriued from him to posteritie not by transmission but by imitation 3. That originall sinne is ignorance or contempt of God or want of feare without confidence in his Maiestie without diuine loue and with concupiscence and bad desires and generally a corruption of the whole man in his will soule and body 4. That in children there is an inclination to euill proceeding from the corrupted nature so that after the vse of reason it bringeth forth a loathing of diuine things and an immersion in matters of the world and that this is originall sinne 5. That children at the least borne of faithfull parents though they are baptized into the remission of sinnes yet they haue no sinne by descending from Adam 6. That originall sinne is not cancelled in Baptisme but not imputed or so razed that it beginneth to diminsh in this life and is wholly rooted out in that to come 7. That the sinne remayning in the baptized hindereth his entrance into heauen 8. That concupiscence which cherisheth sinne and remayneth after baptisme is truely sin 9. That the principall punishment due to originall sinne is hell fire besides corporall death and other imperfections vnto which man is subiect in this life The Diuines in the Congregation agreed that to discusse those Articles it was necessary not to proceed in that order but to examine all the matter methodically and see what was sinne in Adam and what deriued from him to posterity is sin in all men called originall how it is transmitted and how remitted In the first point also they agreed that Adam being depriued of righteousnesse The discussion of originall sinne his affections rebelled against reason which the Scripture vseth to expresse saying the flesh rebelleth against the spirit and by one onely name calleth his defect Concupiscence That hee incurred the wrath of God and corporall mortalitie threatned by God together with the spirituall death of the soule and yet that none of these defects can be called sinne but punishments that follow For sinne is formally the transgression of a diuine precept And here many enlarged themselues to finde out the kinde of this fault Some said it was pride some gluttony some infidelity and some more soundly that it might bee drawne to all these and more But hee that will take S. Pauls words for his ground can put it in no other kinde but of pure disobedience But seeking to know what thing deriued from Adam is sin in vs the opinions were more diuers For S. Austine who first sought into the essence thereof following S. Paul said it is concupiscence And S. Anselmus many hundred yeeres after holding that sin is cancelled in the baptized concupiscence still remayning maintayned that it is the priuation of originall righteousnesse which in Baptisme is renewed by a thing equiualent which is grace But S. Thomas and S. Bonauenture desiring to reconcile these two opinions considered that in our corrupted nature there are two rebellions one of the soule against God the other of the sences against the soule and that this is concupiscence and that vnrighteousnesse and therefore both together are the sin And S. Bonauenture gaue the first place to concupiscence saying that this is positiue and the other negatiue And S. Thomas contrarily made
great reason to exempt from originall sinne none but him For vnto him the promise of the Redeemer was made CHRIST is euer called the seed of Abraham and Abraham the Father of CHRIST and of all that beleeue a paterne of the faithfull These be greater dignities then to beare CHRIST in the belly according to that diuine answere that the Virgin was more blessed in hauing heard the word of GOD then in hauing borne CHRIST and giuen him sucke And he that will not for preheminencie except Abraham but onely esteeme for sound the ancient reason that CHRIST IS without sinne because he was borne of the holy Ghost without the seed of man will say it is better to follow the councell of the wise man and containe ones selfe within the bounds set downe by the Fathers They added that the world was much bound to the Councell for being contented to say that it confesseth and thinketh that concupiscence remaineth in the baptized or else men would be compelled to deny to feele that which they do In the decree of reformation it was expected that order should haue been taken with the schoole-men and Canonists with these for giuing diuine proprieties to the Pope euen to call him God attributing vnto him infallibilitie and making the same tribunall of both saying also that he is more mercifull then CHRIST with the Schoole men who leauing the Scripture or making it all doubtfull haue made Aritostles Philosophy the foundation of Theologie euen making a question whether there be a GOD and disputing of it on both sides It seemed strange that it was vnknowen vntill then that to preach was the office of Bishops that the abuse of preaching vanities or any thing but CHRIST was not remooued that prouision was made against the open merchandizing of Preachers vnder the name of almes Newes beeing come of these decrees to the Emperours The D 〈…〉 es a 〈…〉 in the Emperors Court Court it was taken in ill part that light matters not required by Germany were handled and that in matter of faith the disputes were awaked by the decree For the controuersie of originall sinne being almost agreed in the Colloquies from the Councell from whence composition was expected a decree did proceed against the things accorded and it was written in the Emperours name to his Ministers in Trent that they should promote the reformation and endeauour that the controuersie of faith should be deferred vntill the Protestants came whom the Emperour was perswaded hee could bring thither or at least vntill the Prelates of Germany did arriue who would put themselues into the iourney so soone as the Diet was ended But they talked but a little while of these affaires of the Councell because other accidents happened which drew all mens eyes and mindes vnto them For in Rome the 26. of Iune the Cardinall of Trent concluded a league The Cardinall of Trent concludeth a league the 26. of June betweene the Pope and the Emperour against the Protestants betweene the Pope and Emperor against the Protestants of Germanie the treaty whereof was begun the yeere before in Wormes by Cardinall Farnese as hath been said and afterwards continued by other Ministers The causes alleadged and the conditions were because Germany had a long time perseuered in heresie for remedie whereof the Councell was assembled in Trent and already begun whereunto the Protestants refusing to submit the Pope and Emperour for the glory of GOD and safetie of Germanie doe agree The causes and capitulations of this league that the Emperour shall take armes against those that refuse it and reduce them to the obedience of the holy Sea and for this the Pope shall lay in Venice an hundred thousand crownes in trust beside the hundred thousand laid there all ready to spend in this vse onely and shall send to the war at his owne charges twelue thousand Italian foote and fiue hundred light horse for sixe moneths shall giue the Emperour for this yeere halfe the rents of the Churches of Spaine and power to alienate of the reuenewes of the Monasteries of those kingdomes to the valew of fiue hundred thousand crownes that during the sixe moneths the Emperour shall not make an accord with the Protestants without the Pope who also shall haue a certaine portion of whatsoeuer is gained by the war and if the war continue longer new capitulations which shall seeme fit to both parties shall be treated on and place shall be left for other to enter into the league bearing part of the charges and receiuing part of the profits There was one capitulation apart which was kept secret concerning the French Kings that if any Christian Prince during the warre did mooue latines against the Emperour the Pope should bee bound to persecute him with spirituall and temporall forces A few dayes after the Pope wrote to the Suisses inuiting them to assist The Pope writeth to the Suissès him first shewing in ample termes his beneuolence towards them and the griefe he felt for that some of them had ostranged themselues from his obedience and thanking God for those who perseuered and commonding them all for that in this difference of religion they keep themselues in peace whereas in other places diuers tumults did arise for the same cause he added that to prouide against them hee had ordained the Counsell of Trent hoping that no man would refuse to submit himselfe and hee was assured that those amongst them who vntill then 〈◊〉 in the Apostolicall obedience will obey the Councell and the others not conteinneth Hee inuited them also to come thither complayning that many in Germanie who are called Princes did proudly disdaine and despise the Councell whose authoritie is rather Diuine then humane This hath compelled him to thinke of force and Armes And because it hath happened that the Emperour hath made the same resolution hee hath beene constrained to ioyne With him and assist him with his owne and the Churches power to restore religion by warre That hee was willing to signifie his purpose and minde vnto them that they may ioyne their prayers with him render the auncient honour to the Church of Rome and assist him in so pious a cause But the Emperour made shew he vndertooke the warre not for religion The Emperor would not haue it thought that this war is made for religion but for matters of State for that some denied him obedience plotted with strangers against him and refused to obey the Lawes vsurped the possessions of others especially the Churches going about to make Bishoprikes and Abbacies hereditarie and that hauing prooued diuers gentle meanes to reduce them they euer became more insolent On the other side the Protestants laboured to make manifest to the And the Protestants shevv the contrary world that all proceeded from the instigation of the Pope and of the Councell of Trent They put the Emperour in minde of the Capitulations which he swore in Frankfurt when hee was
aiming at this marke said for the present that the matter was hard and had need of greater examination that where the controuersie is betweene the Catholikes they ought not to condemne one part for feare of making a schisme and sowing contentions that they may ioyntly indeauour to confute the Lutherans Therefore that it were better to deferre the declaration by what right it is due vntil another Session Some thought it sufficient to renew the old Canons and Decretals in this matter and sayd they were seuere enough because they inflicted depriuation for a punishment and reasonable enough because they admitted lawfull excuses There remained to find a way that dispensations might not be granted and that was sufficient Others thought it necessary to adde new punishments and remoue the impediments which was of the greatest importance because those being taken away residencie would follow and that it was no matter from whence the obligation came so it were executed and that this being done the matter would be better discussed It pleased the maior part that the one and the other should be done whereunto the Legates g 〈…〉 vpon condition that the dispensations should not bee spoken against but to cause them not to be desired that the impediments should bee taken away which come by exemptions wherein there was as much spoken and with no lesse con 〈…〉 between those which held euery exemption for all abuse and those who thought them necessary in the Church and reproued onely the excesses S. Ierom witnesseth that in the first beginnings of Christianity the Churches A discourse of the Authour concerning exemptions were gouerned by a kinde of Aristocracy by the common counsell of the Presbytery but to withstand the diuisions which were brought in the monarchicall gouernement was instituted giuing all the superintendency to the Bishop whom all the orders of the Church did obey neither 〈◊〉 any one thinke to withdraw himselfe from vnder the authority The neighbour Bishops whose Churches because they were vnder one Prouince had commerce did gouerne themselues also in common by Synods and to make the gouernement more easie attributing much to the Bishop of the principall City they made him as it were Head of that body and by a more ample communion which all the Prouinces of one perfecture or great gouernement held together the Bishop of the City where the Ruler did reside gained a certaine superiority by custome These prefectures were the Imperiall City of Rome with the Cities adioyning the prefecture of Alexandria which gouerned Egypt Libya and Pentapolis of Antioch for Syria and other Prouinces of the East and in the other lesser prefectures called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same was obserued This gouernement brought in and approoued by custome onely which found it commodious was established by the first Councell of Nice vnder Constantine and ordained by a Canon that it should continue and euery one was so farre from putting himselfe out of this order that the Bishop of Ierusalem hauing many honourable preheminences perhaps because it was the place where our Sauiour Christ conuersed in the flesh and was the fountaine of Religion the Councell of Nice did ordaine that those honours should still remaine but so that nothing was detracted from the Metropolitan then Bishop of Cesarea This gouernement which hath bin euer held in all the Churches of the East was altered in the Latine because many great Monasteries being built gouerned by Abbates of great fame and worth who by their conspicuous virtues made the Bishops afraid there arose some emulation betweene these and those and the Abbates to free themselues from these inconueniences whether reall or fained and to couer their ambition to withdraw themselues from the subiection which they owed did obtaine of Popes to bee receiued vnder the protection of Saint Peter and immediately vnder the subiection of the Pope This being profitable for the Court of Rome because he that obtaineth priuiledges is bound to maintaine the authority of him that granteth them suddenly all the Monasteries were exempted The Chapters also of Cathedrall Churches consisting for the most part of Regulars by the same pretences did obtaine exemption Finally the Cluniacensian and Cistersian Congregations were all wholly exempted With great inlargement of the Popes authority which came to haue subiects in all places defended and protected by the Papacie and interchangeably defenders and protectors The inuention was not commended by Saint Bernard who liued in that time and was of the Cistersian Congregation yea hee admonished Pope Eugenius to consider thereof that all were abuses that it ought not to be well taken if an Abbat did refuse to obey the Bishop and the Bishop the Metropolitane that the militant Church should take example by the triumphant where no Angel euer said I will not be vnder the Archangel But Bernard would haue said more if hee had liued in the times following when the Mendicant Orders obtained not onely a generall exemption from the Episcopall authority but power also to build Churches in any place whatsoeuer and to administer the Sacraments in them But in these last ages the abuse went on so farre that euery petty Priest did obtaine with a smal charge an exemption from the superiority of his Bishop not onely in causes of correction but also to be ordained by whom he listeth and in summe not to acknowledge the Bishop at all This beeing the state of the cause and the Bishops requiring remedie some that were more vehement returned to the things spoken in the Congregations that were before the other Session against the exemption of Friars But the wiser sort thinking it impossible to obtaine any thing so long as the number and greatnesse of the Regular Orders continued and fauour of the Court they were contented to remooue onely the exemptions of the Chapters and particular persons and demande a reuocation of them all But the Legates treating with them in particular and putting then in mind that all the reformation could not bee made by that Session that it was fit to begin and leaue something for future times made them rest contented that the exemption of particular Priests Friars not inhabiting in the Cloysters A smal reformation in matter of exemption is made and of Chapters only in criminall causes should be remooued from whence the greater disorders doe arise as also faculties to giue Clericall Orders to him that resideth not in his owne diocesse promising to prouide against the other abuses in another Session While these things were handled in Trent the Pope hauing receiued aduice Card Farnese the Popes Legate with the Emperour is recalled from the Cardinall Farnese considering with how small reputation an Apostolique Legate did remaine in Ratisbon when his souldiers were in the field he recalled him and with him a great number of Italian Gentlemen which were of the Popes troupes did depart In the middest of October the two armies were so neere at Santhem that there was
the artifice of that proposition which is in the fifth Chapter Neque homo ipse nihil omnino agat which they sayd was not intelligible and without example For if the Synode would signifie Etiam homo ipse aliquid agat it might say so plainely as is fit to doe in matter of faith where the more simple expression is the better and if they would vse an elegancie they might say Etiam homo ipse nihil agat But the word omnino beeing interposed that speech is incongruous and without sence as all are which haue two negatiues that cannot be resolued into an affirmatiue For to resolue that one must say Etiam homo ipse aliquid omnino agat which is incongruous and not to bee vnderstood what aliquid omnino may signifie heere For it would say that a man hath an action in a certaine kinde which in another kinde is no action The Fathers were defended by saying that to examine the forme of Speech so seuerely was nothing but to cauill Whereunto they replyed that a gentle interpretation was due vnto vsuall formes of speach but that it is a publique vtility to discouer the artifice of him that leauing the cleere and vsuall phrases inuenteth those that are incongruous and containe in them contradiction to cauill and to play on both sides Those that vnderstood Theologie said that the doctrine that a man may alwayes refuse diuine inspirations was contrary to the publike and ancient prayer of the Church Et ad te nostras etiam rebelles compelle propitius Uoluntates Which is not fit wee should say is a vaine desire but that it is made by faith as S. Iames saith and granted by God to his elected They added that one could no more say with S. Paul that it commeth not from man which doth separate the vessell of wrath from those of Gods mercie that which separateth being that humane Non nihil omnino Many did consider that place of the seuenth Chapter where it is sayd Iustice is giuen by measure according to the good pleasure of God and the disposition of the receiuer both which things cannot bee true For if it pleased God to giue more to him that were lesse disposed it would not bee by measure of the disposition and if it bee by the measure of that there is alwayes the motiue by which God worketh and doeth not vse his good pleasure They marueiled that those were condemned who sayd that the Precepts of God were impossible to bee kept seeing that the same Councell in the Decree of the second Session exhorteth the faithfull assembled in Trent that repenting confessing and communicating they should obserue the Commaundements of God Quantum quisquis poterit Which modification would bee impious if the iustified could keepe them absolutely and they noted that the same word Praecepta was there to take away all cauill Those that were read in the Ecclesiasticall Story sayd that in all the Councels held in the Church from the Apostles time vntill now there were neuer so many Articles decided as in this Session onely in which Aristotle had a great part by hauing exactly distinguished all the kindes of causes which if hee had not done wee had wanted many Articles of Faith The Polititians also though they ought not to examinematters of Religion but simply follow them yet found matter of discourse in this Decree For seeing in the tenth Chapter the Obligation of obeying the Commandements of GOD and the Church and the same replied in the twentieth Canon they were scandalized because there was no mention of Obligation to the commandements of Princes and Magistrates They said that obedience vnto these is more plainely set downe in the Scripture that the old Law is full of it that the doctrine is cleere in the new Testament expressed and handled at large by CHRIST himselfe by Saint Peter and Saint Paul That there is found an expresse Obligation to heare the Church but none expresse to obey it Hee is obeyed who commandeth of his owne power and hee is heard who doeth promulgate that which belongeth to another man Neither were these men satisfied with the excuse that the commandements of Princes are included in those of God and that obedience is due vnto them because God hath commanded they should bee obeyed But they replyed that by this reason the Church rather ought to bee omitted and said that the Church was expressed and the Princes passed ouer in silence to breede according to the ancient scope of the Ecclesiastiques that pernicious opinion that men are bound to obey them for conscience sake and Princes and Magistrates onely for feare of temporall punishments and that otherwise their commandements may be transgressed without respect and so to cause euery gouernment to be hated accounted tyrannicall and subuerted and by describing the subiection vnto Priests to be the only principall way to gaine heauen to draw all iurisdiction to themselues and by consequence all authority The Decree of reformation was said to bee a meere illusion For to trust in God and the Pope that prouision should bee made of persons worthy to gouerne the Churches belongeth rather to him that prayeth then to him that reformeth To renew the ancient Canons with one word onely and one so generall was more to confirme the disuse of them but if they would restore them in earnest they should remooue the causes which haue buried them in silence giue them strength by penalties and deputation of those that should put them in execution and should vse other meanes which doe reuiue and preserue Lawes In fine it was said to haue done nothing but establish that one might bee absent all the yeere by loosing halfe the reuenewes or rather one was taught how hee might not reside eleuen moneths and more without any punishment by interposing those thirty dayes or fewer in the midst of the other time of the yeere and that the Decree was wholly destroyed with the exception of iust and reasonable causes which no man is so simple as not to find being to haue Iudges for whom it will be profitable not to haue residencie practised This place requireth that mention should bee made of a particular accident which then begun though it ended not vntill after foure moneths belongeth wholly to the present Session maketh knowen what the Councell was and in what estimation it was had by those that assisted in it For the vnderstanding whereof I will repeat that Friar Dominicus Soto who had as hath been sayd a great part in the Synod in framing the Decrees of originall sinne and iustification hauing noted all the opinions and reasons vsed in Soto and Catarinus publish Bookes one againâ— another concerning the meaning of the Councell and the Fathers are much diuided those discussions thought to communicate them vnto the world and to draw the words of the Decree to his owne meaning printed a booke containing the whole together and did intitle it De natura gratia and did dedicate
diuers requests in priuate vnto some of those who remained in Trent to cause them to goe to Bolonia or at the least to make them depart from thence But they gained none but Galeatius Florimante Bishop of Aquila They laboured to bring to the Session all their friends that parted from Trent and that more should come also which was easie to doe by reason of the commodious passage from Rome thither Diuers Congregations were made in which nothing was handled but how they might defend the Translation to bee lawfull and to shew that those of Trent were bound to ioyne with them The 21. of April being come the day appointed for the Session with great concourse of all the people of Bolonia and much solemnitie the Legats The first Session in Bolonia accompanied with thirty foure Bishops went to the Councel house where nothing was done but a Decree read which sayd that it being resolued in Trent to translate the Synode to Bolonia and to celebrate the Session that day publishing Canons in matter of the Sacraments and of reformation yet considering that many Prelates of the Councel were imployed in their Churches by reason of the holy dayes of Easter hoping they will returne ere long that all may be done with honour and grauity the Synode hath deferred the celebration of that Session vntill the second of Iune reseruing power to themselues to abreuiate the terme It was decreed also to write letters in the name of the holy generall Synode to the Fathers remaining in Trent exhorting them to goe to Bolonia and to vnite themselues with the Body from which being separated they cannot bee called an Ecclesiasticall Congregation but doe giue much scandall to Christendome These letters beeing receiued in Trent were thought not to be discreet and did rather exasperate then mollifie their mindes Therefore they resolued not to answere for feare of making a contention and so to let the attempt fall which was ascribed to the Cardinall of Monte his too much liberty not to the moderation of that Assembly The Emperour who was in Saxonie with a puissant Army in the very face The Elector of Saxony is taken prisoner in battell and the Landgraue of Has 〈◊〉 th yeeld of that Elector wholly busied in martiall affaires had laid aside all thoughts of the Councell And the 24 of the same moneth hauing put his Armie in order vpon the riuer Elb called by the Latines Albi came to a set battell where the Duke Elector was wounded and taken prisoner and his Armie defeated The Protestant forces being weakened hereby the Landgraue was The Saxon is condemned to 〈◊〉 but his 〈◊〉 is â—â—uen vpon hard conditions enforced to yeelde and some few dayes after by the mediation of his sonne in law Mauritius and the Elector of Brandeburg did wilingly make his personall appearance The Duke was first condemned to die as a traytor and then his life was giuen him vpon diuers hard conditions all which hee accepted but his submission to the Councell in matter of religion And Caesar was content that the others beeing obserued this should be omitted Other conditions were proposed also to the Landgraue amongst which one was to obey the Decrees of the Councell of Trent whereunto he consented not but subscribed to referre himselfe to a godly and free Councell where the Head and the members might be reformed which also the Duke Maurice and the Elector of Brandeburg would doe They were both imprisoned the Saxon for euer and the Landgraue during the Emperours pleasure Caesar beeing made Lord of Germany by this victory became Master of a great deale of Artilery and drew much money from the Cities and Princes and to giue a peaceable forme to what he had atchieued by warre he ordayned a Diet in Ausburg These things did much afflict the Pope who considered that Italy was without helpe and remained at the Emperors discretion Yet he was comforted The Pope is afflicted in mind with the Emperors prosperity that hauing gotten the conquest by force hee would bee compelled to maintaine it by the same meanes and could not remoue his army from thence very soon In the mean space he had time to treat agree with the new French King and the Italians and to secure himselfe In all these troubles he was consolated being deliuered from feare of the Councell Hee commended aboue measure the resolution of the Cardinall Monte to whom hee attributed this benefit Hee resolued to send into France Ieronymus Boccaferrius a Romane Maketh a confederation with the new French King Cardinall of Saint George in shew to condole with the King for the death of his father and to giue him ioy of the beginning of his kingdome but with Commission to make intelligence and confederation with him The Pope gaue the Legate most ample power to grant the King all his demaunds in matter of Benefices without regarding the Decrees of the Tridentine Councel And sendeth a Legat into Germany And to be ready to embrace all occasions which might arise in Germanie to trouble the Emperour and that no resolution might be taken in the Diet to his preiudice he sent Francis Cardinall Sfondrato for Legate with instruction to treat with the Clergie and to keepe them in deuotion to make diuers propositions to the Emperour to establish the Councell in Bolonia which if it were not in a place of his owne subiection hee feared more then the Emperours Armes in Italy At this time there was a great sedition in Naples because the Viceroy D. A great commotion is raised in Naples by bringing in the Inquisition Pedro di Toledo desired to bring the Inquisition into the kingdome according to the custome of Spaine The Napolitans resisted and made a seditious crie throughout Naples God saue the Emperour and confound the Inquisition then being assembled they chose a Magistrate to defend them saying That when they yeelded their obedience to the Catholique King they made an expresse capitulation that causes of heresie should bee censured by ordinary Ecclesiasticall Iudges and that the particular office of the Inquisition should not bee brought in For this cause the Spaniards and Napolitans did seditiously take Armes and many were slaine and there was danger of rebellion When all things were set in order fifty thousand men beeing put in Armes assembled by the sound of Bels the Spaniards being retired into the Castles and the people fortified with Artillery in conuenient places there was as it were a formall warre betweene the Citie and the Castles The tumult lasted from the end of May vntill the midst of Iuly and more then three hundred persons were slaine on both sides In which interim the Citie sent Ambassadors And nourished by the Pope to the Emperour and the Pope offering to yeeld if they might bee receiued It was enough for the Pope to nourish the sedition which he did with much dexterity hauing not forces to maintaine the enterprise But the
Cardinall Theatinus Arch-bishop of that Citie promising them the adherence of all his kinred who were many and potent and his owne paines also who to that purpose would goe in person did effectually exhort them not to let slip an occasion so profitable for the seruice of the Church gaining vnto it so great a kingdome The Spaniards calling succours from diuers parts became more potent and letters came from the Emperour that he was content there should be no Inquisition and pardoned the Citie except nineteene all which he named but one whom he would discouer when time serued yet the City paid for a fine an hundred thousand crownes These conditions were of necessity receiued and those few of the nineteene who could be found were put But appeased by the Emperour to death and so the tumult was appeased In Bolonia the Legats did not well know as yet what to doe and the Pope The Councel in Bolonia proceedeth slowly had commanded them not to proceed to any action which might be opposed or make a diuision but to goe on slowly deferring the Sessions and making some Congregations to shew they were not idle But it was not easie to make them in a good forme to discusse the point of the Eucharist in regard the principall Diuines accustomed to handle matters of faith in The reformation is wholly forgotten Trent were wanting Yet some Congregations were held and diuers Diuines did speake but no Decree was framed There is no cause to speake any more of the Reformation because it was then buried in deepe silence The second of Iuly being come the Session was celebrated with the same The second Session is held and nothing done ceremonies where they did nothing but prorogue it with a decree like to that of the forme shewing that the Synode had deferred it vntill that day because the Fathers were absent and expected whereupon beeing desirous to deale louingly with them they added another Prorogation vntill the fifteenth of September not ceasing in the meane space to examine the points of doctrine and Reformation reseruing to themselues power to abbreuiate or prolong that terme though in a priuate Congregation In France it was not hard for the Legate to obtaine of the King whatsoeuer A strong alliance is made betweene the Pope and the French King the Pope desired For hee also was no lesse iealous of the Emperours fortune and there was good intelligence betweene them and very secret propositions did passe Amongst the publique one was that the King should send to the Councell of Bolonia as soone as might be as many Prelats as was possible Marriage was contracted betweene Horatius Farnese the Popes Nephew and Diana the Kings bastard daughter of the age of nine yeeres The King sent nine French Cardinals to remaine in the Court to giue the Pope reputation and to nourish friendship betweene them The Pope created Two Cardinals are created at the Kings instance Cardinals the sixe and twentieth of Iuly at the Kings instance Charles di Guisa Archbishop of Reins and Charles of Vandosme of the blood royall In the end of August Caesar went to Ausburg to celebrate the Diet there The Emperor holdeth a Diet in Austburg hauing about the Citie the whole Armie of Spaniards and Italians and some companies of foote within the Citie It began the first of September where the Emperor desiring principally to pacific Germany did impart what he had formerly done in diuers Diets to reconcile it and how for this end he had caused the Counsell to bee called and to begin in Trent but that his paines auailing nothing hee was constrained to passe to another remedie And because it pleased God to giue a happy issue to his resolution reducing Germany to those termes that he was assured to reforme it hee had assembled the Princes for that end But for that the difference of religion was cause of all those troubles it was necessary to begin there The opinions of the Princes in that Diet were diuers for amongst the Electors the Ecclesiastiques desired and vrged that the Councell of Trent should be held and demanded no condition The Seculars adhering to the Lutherans were content with these conditions that it should be free pious that the Pope should not preside neither in person nor by his Ministers should release the oath by which the Bishops In which the Princes differ in opinion are bound vnto him that the Protestant diuines should haue a deciding voice and that the Decrees already made should be reexamined The other Catholikes demanded that the Councell should be continued and the Protestants haue safe conduct to go thither and speake freely and be inforced to obey the Decrees While the Pope was in expectation of the successe of the Diet in Germanie The Popes sonne is murdered in his owne palace and his citie Piacenza possessed by the gouernour of Milan the 10. of September his sonne Petras Aloisius Duke of Piacenza was slaine in his owne palace by conspiracie and his body ignominiously exposed and some few houres after souldiers came from Milan sent by the Vice-Duke Fernandus Gonzaga who made themselues Lords of the Citie This afflicted the Pope aboue measure not so much for the death of his sonne and the ignominie as for the losse of the Citie and because hee saw plainely that all was done with the Emperours knowledge But the Legats in Bolonia thought that in this affliction and businesse of the Pope it was not fit to write two letters euery weeke of what did passe in the Councell as they were wont and therefore that it was conuenient to prorogue the Session for a long time and to intermit all Actes of the Councell which would bee done with honour enough if the Session intimated for the fifteenth were celebrated and the next deferred Yet the publique griefe for the Dukes death requiring that no solemnity should bee made they deemed it was better to anticipate and deferre it in a Congregation Therefore the fourteenth the Prelates being all called into the house where the Cardinall of Monte was lodged hee spake vnto them thus in substance C. Monte maketh a speech to the Fathers in his owne lodging for prorogation of the Session That the morrow was appointed for the Session but euery one saw in what staits the Synode was that not many Prelates are arriued who are in their iourney especially the French-men and those who are lately come are not well informed yea euen those who haue been present the whole Summer at the disputation of the lesser Diuines are not well in order whereunto was to bee added the cruell murder of the Duke which held euery one in suspence and themselues busied in prouiding for the security of the Cities belonging to the Church that hee was glad hee had reserued power to prorogue the Session that they may be freed from the paines of going to the Church to celebrate it that his aduice was yea that
reasonable and approoue it as hee also did That for his fatherly affection towards the Emperour and the King hee wished hee could giue a more acceptable answere but from a Pope Head of the Church nothing could be expected but what the well gouerning of the publike did compell him to resolue that hee knew the Emperours wisedome and his filiall loue and was confident he would receiue this for good which was thought necessary by so many Fathers and would command the Spanish Prelates in Trent to goe presently to Bolonia and labour to make Germanie receiue the conditions proposed by the Councell and send as soone as might bee the Duch Prelates and giue the Synode caution that the conditions proposed should bee obserued Mendoza vnderstanding the Popes resolution by his answere would instantly haue protested that the assembly of Who would haue protested if he had not been disswaded by the Car. of Trent Bolonia was not a lawfull Councell and that his Holinesse if he brought it not backe to Trent would bee cause of all the mischances that should happen to Christendom that he fayling the Emperor as Protector of the Church 1548 PAVL 3. CHARLES 5. EDVVARD 6. HENRY 2. would make prouision But the Cardinall of Trani Deane of the Colledge and some other Cardinals interposing hee was content to relate the answere to Caesar and expect order from him The Pope considering the action of Mendoza thought that this businesse might make some difference betweene him the Emperor in which case he thought it not fit to haue the Prelates of Germanie ill affected to him At the receiuing of their letter whereof mention was made before he was offended with the last particle that they would thinke of other course holding it to be a plaine threat and resolued to giue them no answere and continued three moneths in that opinion but now better aduised hee doubted that if they held themselues to bee contemned they would take some rash resolution to which the Emperor would giue way that hee might bee intangled in greater difficulties Therefore beeing resolued to preuent the danger by honouring The Pope writeth to the Prelates of Germanie in answere of their letter them with an answere he made it very modest and artificiall yet not without a conuenient sence of his owne honour The letter began with commendation of their pietie which appeared in their care to remedie the heresies and seditions and that himselfe was no lesse sollicitous in regard of his pastorall office so that hee hath not suffered nor doeth suffer any time to passe without thinking of some remedie and had from the beginning of his Popedome recourse vnto that which hath beene mentioned by them that is vnto the Councell And heere relating what happened in the conuocation of it and the impediments why it came not presently to execution he added that it being assembled many Decrees haue beene made as well to cōdemne a great number of the heresies as to reforme a great part of the Church that the Councell parted from that Citie without his knowledge but the Synode hauing power to doe it hee presupposeth the cause was lawfull vntill the contrary doeth appeare and that although some few haue dissented yet it cannot bee said that the Councell is diuided Hee added that it is not translated into a Citie farre remote and not safe and that the being of it subiect to the Church doth make it secure for Germanie which hath receiued Christian religion and many other benefits from it That hee cared not whether the Councell were celebrated there or elsewhere and would not hinder the Fathers to chuse another place so they were not forced But what did hold them from returning to Trent they might see by the letters of Bolonia whereof hee sent them a copie That hee hath deferred to answere their letters because the Cardinall of Trent comming vnto him in Caesars name and afterwards Don Diego di Mendoza hee was willing to answere the Emperour first That by the letters of the Fathers of Bolonia they will see what is fit to doe before the returne bee resolued on Therefore hee prayed them to come or send Proctors to Bolonia and to assist in the Councell His conclusion was that hee was not troubled with that point of their letters where they intimate that new courses shall bee taken beeing conscious to himselfe not to haue omitted any part of his duetie and to haue imbraced Germanie with all charitie That hee promised himselfe from them and Caesar that they would doe nothing without maturitie but if courses shall bee attempted against the authoritie of the Sea of Rome hee cannot hinder it CHRIST hauing foretold as much when he founded it yet hee feared not that their attempts would succeede because it was grounded vpon a most sure rocke That others had often-times endeuoured the like but their plots were euer ouerthrowen and that GOD gaue example in those what others who would tread in the same steps might hope for And if the miseries past will not mooue those that are present to desist yet hee is sure they will remayne constant in their ancient pietie and faith and in their Congregations will not giue place to counsels contrary to the dignitie of the Church The Emperour beeing aduised by his Ambassadour of the conditions The Emperour perceiueth y e Popes cunning and sendeth Ambassadors to Bolonia Vargas and Velasco proposed by those of Bolonia and the Popes resolute answere though hee saw plainely that his Holinesse couered himselfe with the name of the Councell and Fathers of Bolonia who did notoriously depend on him in all matters and receiue all motion from him to let the world know that he omitted no meanes to set the Councell on foote againe hee sent Francis Vargas and Martino Velasco to Bolonia These comming into the assembly the sixteenth of Ianuary where there were no more Fathers with the Legates the Cardinals of Monte and Santa Croce then in the last Session they presented the Emperors letters which were thus addressed Conuentui Patrum Boloniae Which beeing read and Vargas beginning to speake Monte interrupted him and said That though the holy Synod was not bound to heare him in regard the letters were not addressed to it because it was not a Conuent Vargas is twice interrupted in his speach but a Councell yet they refused not to giue him audience with Protestation that it should not preiudice them or giue aduantage to others and that it should remaine free to the Fathers to continue the Councell and to goe on and proceed against the obstinate and rebollious by inflicting the punishments of the Lawes Vargas required that an instrument should bee made of the Protestation before the Proposition was vnderstood then hee prayed the Fathers in the name of all Christendome to proceede with equitie because persisting in their opinion not wisely and maturely imbraced it must needes end with some great publike calamitie but yeelding to the
Emperour all would succeede well Hee went about to shew how dangerous an errour it would bee not to change their determiination and how well Caesar was affected to the seruice of God and the Church In these words he was againe interrupted by Monte who said I am heere President of this most holy Councell and Legate of Paul the third successor of Peter and Vicar of CHRIST on earth together with these most holy Fathers to prosecute for the glory of GOD the Councell lawfully transferred from Trent and wee pray Caesar to change opinion and to assist vs herein and to curbe the perturbers of the Councel in regard his Maiestie knoweth that he who hindereth holy Councels bee he of what degree soeuer incurreth most grieuous punishments of the Lawes and we are resolued that whatsoeuer happeneth we will not care for any threats nor will be wanting to the honour and libertie of the Church of the Councell and our owne Then Valasco read the Protestation which hee had written in his hand The Emperors protestation against the Counced in Bolonia the summe whereof was That Religion being shaken manners corrupted and Germanie separated from the Church the Emperour had demaunded a Councel of Leo Adrian Clement and at last of Paul the third and shewing the impediments and difficulties in calling it he touched the things handled in it and added that while his Masestie made warre principally for Religion and put Germanie in quiet with his vertue hauing great hope to make them goe to the Councell who vntill then had 〈…〉 sed they most reuerend Legates against the expectation of all without the Popes knowledge making a light fained cause to arise proposed to the Fathers the translation of the Councell without giuing them time to thinke on it whereunto some godly Bishops opposing protesting they would remaine in Trent they with the consent of a few Italians decreed the said Translation and parted the next day and went to Bolonia That the Emperour being victorious sollicited the Pope many wayes praying him to make them to returne to Trent shewing the scandals and imminent dangers if the Synode did not end in that Citie and in the meane space endeauoured in the Diet of Ausburg to make all the Dutchmen submit themselues vnto it Finally that he sent the Cardinall of Trent to his Holinesse to signifie this vnto him and to pray him to make the Councel returne to Trent That he caused also Mendoza to goe to Rome to negotiate the same thing and that the Pope hath taken time to treate with them in their assembly who haue giuen a vaine answere captious full of deceipt worthy to bee condemned by the Pope who notwithstanding hath approoued it calling the vnlawfull Congregation of Bolonia by the name of a generall Councell giuing them so great authoritie that hee knoweth not how to arrogate so much to himselfe That it was certaine that the Councell could not bee translated but by vrgent necessitie diligent discussion and consent of all that for all this they who call themselues Legates and others did rashly runne out of Trent fayning certaine Feuers and infections of the ayre and testimonies of Doctours which the euent hath shewed to bee causes not so much as of any vaine feare That in case of any such necessitie it was fit to treate first with the Pope and the Emperour who is Gardian of Councels But their haste was so great that they did not so much as consult with themselues That it was meete to heare and examine the contradictions and opinions of those Fathers who did speake for conscience sake who though not so many in number ought to bee preferred as more wise That in case it were fit to depart they ought not to quit the Countrey but according to the Decrees of the holy Councels to choose another place in Germanie That the choyse of Bolonia subiect to the Church could no way bee defended because it was certaine that the Germanes would not go thither and that euery one might refuse it for many reasons which was to dissolue the Councell without warning Therefore the Emperor to whom it belongeth to defend the Church and protect generall Councels to compose the dissentions of Germany and also to reduce Spaine and his other Kingdomes and States to a true Christian life seeing that the vnreasonable departure from Trent doth disturbe his whole purpose hee desireth them who call themselues Legats with the other Bishops to returne to Trent from whence they parted That they cannot refuse this because they promised to doe it when the suspicions of the pestilence did cease which if they will doe it will bee most acceptable to all Christendome But if not they the Emperours Proctors by speciall mandate doe protest that the Translation or recesse is vnlawfull and void together with all the things that doe or will follow and that the authoritie of them pretended Legats and of the Bishops there present is not sufficient to giue a law to all Christendom in matter of Religion and reformation of manners especially to those Prouinces whose manners and lawes are not knowen vnto them Likewise they protest that the answere of his Holinesse is not good but vnlawfull full of deceipt illuforie and that all the dammages tumults ruines wastings of Countries which haue happened doe or may happen ought not to be imputed to Caesar but to that Congregation which calleth themselues a Councell it being able most easily and canonically to giue remedie thereto Protesting also that the Emperour in the defect fault or negligence of them and the Pope will make prouision with all his forces not leauing the protection and care of the Church which belongeth vnto him as Emperour and King according to the lawes consent of the holy Fathers and of the whole world In fine they demanded a publique instrument of whatsoeuer was handled by them and to haue the Emperours mandate and their protestation inserted in the acts of the pretended Congregation Valasco after the protestation presented the same writing which hee had Card. Monte answereth with great resolution in his hand and required againe that the instance should bee registred The Cardinall of Monte with consent of the Synode did most grauely protest that they would rather die then suffer such an example to bee brought into the Church that the Secular power should call a Councell That Caesar is sonne of the Church not Lord or Master That himselfe and his Colleague are Legates of the holy Apostolique Sea and refuse not to render an account to God and the Pope of their Legation and that they would answere within few dayes the Protestation read vnto them Mendoza in Rome hauing receiued the Emperors answere that he should The Emperors Ambassador in Rome protesteth also goe on and protest to the Pope in presence of the Cardinals and Ambassadours of Princes and vnderstanding what was done in Bolonia by Vargas and Velasco appeared in Consistory and kneeling before the Pope
will not giue but receiue lawes referring to the conscience of his Nuncij to remit something of the old discipline if they thinke it may be done without publique scandall giuing them Faculty to absolue fully in both 〈…〉 persons though Kings and Princes Ecclesiastical and Regular Colledges and Communities from all excommunications 〈…〉 and euen from temporall punishments incurred for 〈…〉 though they bee relapsed it and to dispence 〈…〉 for 〈◊〉 and 〈…〉 absoluing the◠〈…〉 and homagâ—â— made 〈…〉 〈◊〉 〈◊〉 for 〈…〉 s 〈…〉 and to absolâ—◠〈◊〉 the Re 〈…〉 from 〈…〉 giuing 〈◊〉 to 〈…〉 bi 〈…〉 〈…〉 fasting dayes by the counsell 〈◊〉 the corporall Physition or spirituall onely or without any if it 〈…〉 and to moderate the number of feastes and for those 〈…〉 the communion of the Chalica if they will humbly de 〈…〉 is 〈…〉 that the Church doth not erre in denying it to the Laitie to grant it vnto them for life or for so long as they shall thinke fit so that it be done neither in the same time nor place with that which is done by decree of the Church Hee granted them power also to vnite Ecclesiasticall Benefices to Studies Schooles or Hospitals and to absolue the vsurpers of Ecclesiasticall mooueable goods after the restitution of the immooueables compounding also for the fruits vsurped and mooueables consumed with authoritie to communicate these Faculties to other persons of note This Bull passed in all places beeing printed vpon the occasion which Which is censured in Germany shall bee related and affoorded matter of discourse First for the proheme where the Pope said that in the troubles of the Church hee was comforted by the remedy left by CHRIST that the Corne of the Church winnowed by Satan should bee preserued by the faith of Peter especially after hee had applyed the remedy of the generall Councell as if the Church had no foundation but vpon him and sixty persons of Trent Then they thought it a great presumption to restore Kings and Princes to honours fame and dignity There was also obserued a contradiction to absolue from vnlawfull oathes which need no absolution and from true oathes no man can absolue And it was thought another contradiction to grant the Chalice onely to him who beleeueth the Church doth not erre in forbidding it to the Laâ—tie For how is it possible to beleeue so and to desire not to be comprehended in the prohibition But they could not forbeare laughing when they read the condition to absolue the Friars who forsooke their cloysters to weare the habite couered as if the kingdome of GOD did consist in a colour or vestment which being not worne in shew yet it was necessary to haue it in secret But though the Nuncij were soone deputed yet their dispatch was deferred vntill the next yeere because the Emperour was not pleased with the manner of it in which no mention was made to assist or authorize the prouisions Why the dispatch of the two Nuncij was deferred made by him neither would the Pope euer bee perswaded that any minister of his should be present The Emperour beeing parted from Ausburg vsed all diligence that the The Emperors Interim doth please neither the Protestants nor the Catholiques Interim might bee receiued by the Protestant Cities but found resistance and difficulty euery where because they did detest it more then the Catholiques They sayd it was a totall establishment of the Papacie Aboue all they found fault with the doctrine of Iustification and that the communion of the Cup and marriage of Priests was questioned Iohn Fredericke Duke of Saxony though prisoner said freely that GOD and his conscience vnto which hee was bound aboue all did not permit him to receiue it Where it was admitted diuers accidents varieties and confusions did succeed so that it was brought into some places diuersly with so many limitations and conditions that one may say it was rather reiected by all then accepted by any Neither did the Catholiques care to helpe forward the businesse because they did not approoue it themselues That which did hinder the emperor most was the modest liberty of a little weake Citie which desired him that being Lord of their goods and life hee would suffer that their conscience might belong to GOD that if the doctrine proposed to them were receiued by himselfe they should haue a great example to follow But if his Maiestie would compel them to accept of and beleeue that which himselfe thought not true they knew not how it could be done In September the Emperor went into low Germany where he found greater difficulties For the Cities of Saxonie vsed many excuses and 〈◊〉 did oppose with a kind of scorne Wherefore it was 〈◊〉 by the Emperour and sustained a long warre that maintained the fire aliue in Germaniâ— which burned his Trophees as in its place shall bee saide By reason of this confusion and to giue order that the flemings should sweare 〈◊〉 to his sonne the Emperour quitting Germany went into Flanders and though he seuerely forbad that the doctrine And 〈…〉 〈◊〉 against by both of the Interim should be impugned by any or written taught or preached against yet many Protestants did write against it And the Pope thinking it fit for his affaires to doe it gaue order to 〈…〉 Generall of the Dominicans that assembling the most learned men of his order by their opinion and paints hee should make a strong and sound confutation Many in France wrote against it also and in a short time there was as it were a whole quodron of Writers against it Catholiques and Protestants especially of the Hanse-townes And that did follow which doth ordinarily happen to him that will reconcile contrary opinions that he maketh them both agree to impugne his and euery one more obstinate in defending his owne There was also some cause of diuision among the Protestants For those A diuision among the Protestants who had in part yeelded to Caesar against their wills and restored the old ceremonies excused themselues and said that the things done by them were indifferent and by consequence that did not concerne their saluation to reproue or receiue them and that it was lawfull yea necessary to tolerate some seruitude when no impiety was ioyned with it and therefore that in these the Emperour was to be obeyed Others whom necessitie had not compelled said it was true that indifferent things concern not saluation yet by meanes of them pernicious things are brought in and going on they framed a generall conclusion that Ceremonies and Rites though by nature indifferent doe become then bad when he that vseth them hath an opinion Which was neuer well reconciled that they are good 〈…〉 And hence arose two Sects and afterwards more differences amongst them which were 〈◊〉 well reconciled And in England there were no lesse 〈◊〉 for Religion For Edward Earle of Harford 〈◊〉 by the 〈◊〉 of 〈◊〉 〈…〉 King hauing Troubles in
them take some rash resolution and therefore what was to bee done was to bee told them plainely The Ambassadour answered that it was true in things necessary or fit to be spoken but he saw not how it was then fit to say that it belongeth to him to direct Councels That these things are most true but trueth hath not this priuiledge to be spoken at al times and in all places and that it is good to conceale it when the vttering of it doth produce a bad effect That he should remember that by the hot speeches of Leo the tenth and his Legate Cardinal Caietan the fire was kindled that now burneth which with a gentle word might haue beene put out That the Popes following especially Clement and Paul wise Princes did often complaine of it If Germany may now begained with dextrous vsage why should it be more separated with bitternesse The Pope as it were disdaining sayd That it was to be preached openly and inculcated which CHRIST hath taught that his diuine Maiestie hath made his Vicar Head of the Church and the principal light of the world that this is one of the truthes that must be spoken in all times places and as Saint Paul saith in season and out of season that to doe otherwise would bee against the commandement of CHRIST Hiding the Candle vnder a bushell which should be set on a Candlesticke That it was not honourable for the Apostolike Sea to vse artifice and dissimulation but that hee ought to speake plainely The Ambassador by way of a pleasant discourse sayd That to hide the rod and to make shew of benignitie and to yeeld vnto all seemed vnto him the true Apostolike office that he had heard it read in S. Paul that being free hee made himselfe seruant of all to gaine all with the Iewes a Iew with the Gentiles a Gentile with the weake weake to winne them also and that this was the way to plant the Gospel In fine the Pope not to enter into dispute sayde that the Bull was made according to the stile of the Chancery which could not be altered that he was aduerse from nouities and must follow the steps of his Predecessors that obseruing the vsuall forme whatsoeuer should happen could not be attributed to him but if he had inuented a new all the mischiefe would be laid to his Charge The Ambassadour to giue him time to bethinke himselfe better concludeth that he would not take the answere for a Negatiue but hoping that his Holinesse would take compassion on Germanie with a fatherly affection purposing to 〈◊〉 Christmas be pâ—st for theâ— it was the midst of December and then to make a new assault vpon him But the Pope resolute not to change 〈◊〉 〈◊〉 sayd often I will preuent and not be preuented and to take away all trouble of 〈◊〉 â—orse 〈◊〉 Saint Ioâ—as day he made a Briefe in which hauing 〈◊〉 declared the 〈◊〉 〈…〉 of his foresayd Bull pretending that some 〈…〉 published The Pope maketh a Briefe and cause th 〈…〉 th it and the Bull to be published might alleadge ignorance he ordained that 〈◊〉 the Briefe and the Bull should bee bread published and 〈◊〉 〈◊〉 〈◊〉 of Saint Peter and Saint Iohn of 〈◊〉 with intention to send a Copie thereof printed to the Arch bishops that by them it might be intimated to the Bishops and other Prelates All meanes was taken from the Ambassadour 〈◊〉 speake any more thereof with the Pope and therefore hee presently dispatched in expresse Currier to signifie all to the Emperour Who seeing the Popes resolution Which â—illeth distast both to Papist and Protestant a Germany and thinking on a remedie caused the Bull to bee be read in the publike assembly which produced iust the same effect which hee foresaw that is that the Protestants would recall their word to submit themselues and the Catholikes refuse to goe to the Councell It pleased it the Catholikes by reason of the harsh and intractable stile the Protestants for the causes aforesaith which were that it belongeth to the Pope not onely to call but also to direct and gouerne the Councels that hee was resolued to continue and prosecute the things begun which tooke away the reexamination of what was already handled that vnseasonably and without occasion hee had said that Germany had acknowledged the Popes 〈◊〉 Vicar of CHRIST that hee had declared himselfe president of the Councel and had called 〈◊〉 but Ecclesiastikes and with many affected words had confirmed the Bull of the Conuocation of Paul They sayd that the Councell with these grounds would be in vaine whereunto to submit ones selfe was to 〈◊〉 against GOD and his conscience The Catholikes sayd that if there were no hope to reduce the Protestants the labour and charge would be 〈…〉 The Emperour gaue a temper to both parties saying that the Councell was generall of all Christian Nations all which obeying the Pope but Germany hee had framed the Conuocation as it did agree vnto them that for 〈◊〉 Who are pacified by the Emperour 〈◊〉 they should leaue all to his care who knew how to handle the businesse that they should suffer other Nations to meete and that himselfe would goe in person if not thither yet to some neere place and would take order not by wordes but deedes that all should passe with good termes that they should not regard what the Pope sayde but what himselfe did promise vpon the word of an Emperour and a King So hee pacified their mindes and the 13. of February a resolution was made and a Decree published the tenour whereof was That it being proposed in the former Diet that there is â—o meanes to compose the discards of Germany in cause of religion but by 〈◊〉 and generall Councel all the States of the Empire haue confirmed the propo 〈…〉 and resolued to accept and approue the same Synod submit themselues â—o it which hauing not bin executed as yet the same proposition and determination And therefore a Decree in the Diet is made to this effect hath been made in the present Diet. For the Emperour hauing la 〈…〉 red finally obtained of the Pope that the Councel should be remitted to Trent the first of May the next yeere and his Holinesse hauing done it 1551 IVLIVS 3. CHARLES 5. EDVVARD 6. HENRY 2. and the Corporation hauing beene read and proposed in the Diet it is fit they should continue in the same resolution to expect the Councell with the obedience and to go to it in which all Christian Princes will assist and the Emperour himselfe as aduocate to the holy Church and defender of the Councels will doe what belongeth to his charge as he hath promised Who therefore giueth not be into all that his will is that euery one who goeth to the Councel shal be secured by the Imperial authoritie and power to goe remaine returne and propose freely what he shall thinke in his conscience to be necessary And
on by the Presidents onely was giuen in the same name Neither can the difficulty bee remooued by saying that the matter was of no great importance first because it will be hard to maintaine that it is not a most important matter where the danger of diuision in the Church is in question then be it as it will no man can arrogate to himselfe power to declare what is of importance and what not and this is a demonstration that things are carried iust as the Pope sayth in the Bull and the Presidents in the Sermon read that they were to direct the Councell for they did so indeed The adulse that the King had dismissed the Popes Nuncio and published a Manifest did reiterate the same discourses The French King dismisseth the Popes Nuncio and publisâ—â—th a Manifest which Manifest was then printed and diuulged throughout Where he sheweth at large the causes why he tooke vpon him the protection of Parma blameth the Pope for the warre begun saying that hee vsed this Artifice that the Councell might not be held Concluding in the end that it is not meete that he should haue money out of his kingdome to make warre against him whence a great summe is ordinarily taken for vacancies Bulls Graces Dispensations and Expeditions and therefore by the counsell of his Princes he did for bid to dispatch Curriers to Rome and to answere money or gold or siluer not coyned by way of banke for Benefices or other Graces and Dispensations vpon paine of Confiscation as well for Ecclesiastiques as seculars and these to bee punished corporally besides giuing the Promooters a third of the confiscation This Manifest was inrolled in Parliament with a proposition of the Attourney generall of the King in which he said that it was no new thing but vsed by Charles the sixt Lewis the eleuenth and Lewis the twelfth and was conformable to the common Law that money should not bee carried to the enemie and that it would bee a hard case if with the money of France warre should bee made against the King and that it was better for the subiects of the kingdome to keepe their money and not care for dispensations which were not able to secure the conscience and are nothing but a shadow cast before the eyes of men which cannot hide the trueth from GOD. It could not be endured neither at Rome nor in Trent that the King should What the Aposâ—olike Sea is solemnely protest and make warre against the Pope and still say that hee bare the same reuerence toward the Apostolique Sea which is nothing but the Pope Whereunto the French-men answered that antiquity had not this opinion yea Victor the third who was one of the Popes that assumed much sayd that the Apostolique Sea was his mistresse The same was sayd before him by Stephen the fourth and by Vitalianus and Constantinus who were more ancient it plainely appeareth that by the Apostolike Sea is vnderstood the Church of Rome for if the Pope were the same thing his errours and defects would be of the Apostolike Sea The French King fearing that by his dissention with the Pope those that desired change of religion would make some innouation which might The French King waxeth more seuere against the Protestants prooueseditious or that himselfe might come into the bad opinion of his people as if his minde were auerse from the Catholike faith and perhaps to open a way for reconciliation with Rome hee made a most seuere Edict against the Lutherans confirming all the others which hee had published before adding greater punishments more wayes to discouer the guilty and greater rewards to the Promooters The Emperour considering that the French King in regard of the number of the French Cardinals and other dependants of that Crowne had no lesse power in the Colledge then himselfe and being combined with the Farnesi did farre exceede him though he had the Pope of his side sent to Rome Don Iohn Manriques to perswade his Holinesse to create new Cardinalls to exceed or equalize the number of the French The Pope was enclined hereunto yet hee saw what difficulty there was his Papacie being new and exhausted and in time of stirres when it is hard to haue the consent of all the Cardinalls and to create them without consent was dangerous Hee was doubtfull whether to make many at once or by little and little He thought hee should sooner obtaine consent for this second course and that his trusty friends would remaine in hope and that the Cardinalls would more oppose a numerous promotion and those that were excluded would despaire He doubted whether it were fitte to create any of the Prelats of the Conucell because there were many that deserued well and the three Electors were not to bee passed ouer especially the Elector of Mentz who thought of it On the other side to send red Cappes to the Councell hee thought would mooue enuie Hee resolued not to expect Christmas when all come foorth with their pretensions and the places of common meetings are full of wagers but to execute this businesse some day before vpon the sudden though afterwards he found no fit time to create them but Christmas But to returne to Trent the second of September the day following the Session a generall Congregation was made and in it Fathers deputed to frame the Articles of the Eucharist to bee giuen to the Diuines and to collect the abuses in that matter Afterwards they discoursed of the Reformation which because it was to take away the cause why Bishops doe not reside many were repeated some proposed before in Trent and Bolonia and some then first spoken of Finally they insisted vpon iurisdiction saying that the Bishops were wholly depriued of it partly by auocation of causes and partly by appeales but especially by exemptions yea that more often iurisdiction was exercised ouer and against them by their Subiects either by speciall commission from Rome or by vertue of Conseruatories then by them ouer their subiects And Fathers were elected to frame the Articles concerning this matter The Presidents considering the Popes instruction to auoid dangerous contentions among the Diuines their vnintelligible disputes in which they grow bitter and also their confusion in speaking they gaue out the Articles framed which they were to begin to handle on Tuesday after dinner and there added the manner and order to bee held in the Congregations much limited which did compell them to speake soberly The Articles were tonne drawen from the doctrine of the Zuingliani and 〈…〉 That in the Eucharist the Body Blood Ten Articles concerning the Eucharist are proposed to be discussed by the Diuines and Diuinitie of CHRIST is not truely but as in a signe 2. That CHRIST is not giuen to bee eaten Sadramentally but spiritually and by faith 〈◊〉 That in the Eucharist there is the Blood and Body of CHRIST but together with the substance of the Bread and Wine so that there is
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
one should amend himselfe because a good life is a vehement orator to perswade that the names of Lutheranes Hugonots and Papists no lesse factious then those of the Guelphes and Ghibilines were to be taken away and Armes to be taken against those who couer their auarice ambition and desire of innouation with the 〈◊〉 of religion Iohn Angelo aduocate in the Parliament of Bourdeaux spake for the third Iohn Angelo speaketh for the third Order Order he spake much against the bad manners and discipline of the Clergy noting their ignorance auarice and luxury as causes of all the euils and did much discourse vpon them in the end hee demanded that all might bee redressed by a sudden celebration of the Councell Iames Earle of Rochfort Iames Earle of Rochfort speaketh for the Nobility spake for the Nobilitie who amongst other things said that all the euill did arise from the large donations made by the King and other Grandies to the Churches especially of iurisdictions a thing much inconuenient that he that ought to giue himselfe wholly to prayer and preaching should exercise power ouer the liues and goods of the Kings subiects and that it was necessary to remedie these inconueniences And in the end hee gaue a petition demaunding in the name of the Nobility to haue publique Churches for their religion Iacobus Quintinus a Burgundian spake for the Clergie He said Iacobus Quintinus speaketh for the Clergie the States were assembled to prouide for the necessities of the Kingdome not to amend the Church which cannot erre which is without blemish or wrinkle and will alwayes remaine without corruption though the discipline in some small part may neede reformation Therefore those are not to bee hearkened vnto who renewing the Sects long since buried demand Churches apart from the Catholiques but are to bee punished as heretiques and doe not deserue that the King should heare them who ought to force all his Subiects to beleeue and liue according to the forme prescribed by the 1561 PIVS 4. FERDINAND ELIZABETH CHARLES 9. Church that those who haue forsaken the Kingdome for Religion ought not to be suffered to returne that those that are infected with hereâ—iâ— ought to be proceeded against capitally that the Ecclesiasticall discipline will easily be reformed if the Clergie be fried from paimene of Tâ—â—lls and elections restored to the Chapters it being obserued that in the yeere 1517 whâ—â—â—by the Concordate the nomination of Ecclesiasticall dignities was giuen to the The opinions of Luther began when the Concordate was made King the heresies of Luther began who was followed by Zainglius and others In the end hee demanded that all immunities and priuiledges of the Clergie should be confirmed and all grieuances remooued The King ordained that the Prelates should put themselues in order to goe to the Councell which was intimated at Trent commanded that all that The Ordinations of the King were in prison for Religion should be set at liberty their Processes 〈◊〉 the void their offences committed vntill that time pardoned and their goods restored He constituted a capitall punishment for those who gaue offence for matter of Religion either in words or deeds He admonished all to follow the rites vsed in the Church without making any innouation The residue was deferred vntill May next when the petition presented by Rotchfort was to bee considered of The Pope vnderstanding of the death of King Francis together with the aduice of the Cardinall Tornon that the Queene was ioyned with Nauar was troubled in minde fearing the raines would be more giuen to the Protestants Therefore hee sent Lorenzo Leutio Bishop of Eermo and caused the King of Spaine to send Io Manriques to condele with the Queene for the death of her sonne and to pray her to bee carefull of the Religion in which The Pope sendeth a NuÌ„cto to the Q. mother and the King of Spaine an ambassadour shee was borne and bred to remember the great benefits receiued from the Apostolique Sea by the meanes of Clement and not to suffer schisme to arise by too much licence nor to seeke remedies elswhere for the euils present and imminent but from the Church of Rome for which end the Councell was intimated that in the meane space she would take care that the Kingdome should not swarue from true piety and that no preiudice should bee done to the Councell intimated The yeere 1560 ended thus leauing some seedes from whence greater troubles did spring The next yeere Manriques came into France and deliuered 1561 his Ambassage Who hauing receiued from the Queene a piouâ— and fauourable answere concerning Religion and the Councell and speaking againe of the same subiect as occasion was offered did continually exhort her to proceed with punishments against the Hugonots adding threats also to his exhortations Nauarre contrary to all the Spanish desseignes did oppose The negotiation of the Spanish Ambassadour in regard of his preâ—ensions to the Kingdome of Nauarre Manriques did combine with the house of Guise and others who had the same desseigne to make him fauour the Catholiques the Pope and the Councell to propose vnto him the patronage of the Catholique Religion in France and that he would bee diuorced from his wife Ioan of Alibert Queene of Nauarre by inheritance and would retaine right to the Kingdome by the Popes authoritie of which shee should bee depriued for heresie by his Holinesse and would take to wife Mary Queene of Scots by whom hee should haue the Kingdome of England Elizabeth being depriued by the Popeâ— For effecting all this the Guisards promised him the Popes authority and the forces of the King of Spaine who for Nauarre would giue him the Kingdome of 〈◊〉 nia These things they continually represented vnto him in 〈◊〉 â—ormes euen vntill his death In Germanie the Princes of the Augustan Confession assembled 〈◊〉 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 concerning the Councel especially in regard of the Councell being ashamed that their religion should bee esteemed a confusion for the variety of doctrines amongst the◠〈◊〉 propose that they might first agree in one and then resolue whether they ought refuse refuse or accept the Synode Concerning the first 〈◊〉 〈◊〉 said that the difference was not essentiall and that the Papists 〈◊〉 〈◊〉 substantially differ dissenting euen in the very foundations of Religion They laid the Augustan Confession was to bee the ground of their doctrine and if they differed in any point not contained therein it would bee of small 〈◊〉 But there beeing diuers Copies of that Confession which differed in regard of diuers additions made in diuers of them some approouing one and some another many thought they ought to take that onely which was presented to Charles in the yeere 1530. Where vnto 〈◊〉 of the Pulatinate did not consent except it were declared in a Proheme made vnto it that the other edition did agree with it The Duke of Saxonie answered they could
presence of the Princes and officers of the Kingdome resoluing that if they would not be ouercome with reason he would after he had time to put himselfe in order ouercome them by force She caused him also to treat with the Cardinall Farnese Legate of Auignion to resigne that legation to the Cardinall of Burbon whereunto Fernese hauing giuen consent the Ambassador spake of it to the Pope in the name of him and of the King of Nauarre saying that his Holinesse would be freed from charge and the Citie secured from the Hugonots who would not attempt ought against it being in the protection of a Prince of the blood Not onely those who were skilfull in the affaires of the world but euery one of any meane iudgement knew that this was done to take with ease the dominion of that Citie from Rome and vnite it to France Therefore the Pope denied it absolutely and related the proposition in Consistorie as if some great preiudice had beene concealed vnder it which did not appeare at the first sight And he much complained of the Queene and King of Nauarre who hauing often promised him that nothing should bee done in France against his authoritie yet they did fauour heresies and were authors of the Congregations of the Prelates Colloquies and of other preiudiciall things He said his gentlenesse was ill required and therefore that hee would begin the Councell suddenly by meanes thereof make known the reuerence which secular Princes owe to the Church He vsed the same complaint and threats to the Ambassadour who hauing replyed that the demand of the Legation was to a good ende and that all the actions of the Queene were done with maturitie and iustice added that the Councell was more desired by the King then by his Holinesse hoping it would proceede with the same equitie and respect towards all Princes not making difference of them He vsed these words to mocke the Pope who had granted a little before a great Subsidie to the King of Spaine to be paid by the Clergie after he had obtained of him the simple Annates But the Pope suspecting the petition of Auignion and considering that the Vassals of that Citie were all Protestants fearing it might be vsurped by the King of Nauarre did presently dispatch thither Fabriâ—ius Sorbellone with two thousand foote to lye there in garrison and gaue the gouernement thereof to Lorenzo Lenci Bishop of Fermo as Vice-legate After the Colloquie was ended and the Protestants departed the Prelats remained to treat of the Subsidies to be giuen to the King which the Queene thinking would giue suspition to the Pope in regard of his often complaints assured him that they remained onely to consult of the Kings debts and that the congregation being ended shee would immediatly giue order to the Bishops to put themselues in a readinesse to goe to the Councell Notwithstanding they treated of the Communion of the Cup the Bishop of Valence A treatie in France about the Communion of the Cup. with consent of the Cardinall of Lorayne proposing that if it were allowed the prosperous course of the increase of the Protestants would be interrupted in regard that many who doe adhere vnto them doe begin to beleeue them from this point who would not hearken vnto them if this were granted freely by the Church And those who vnderstood the affaires of the world did consider that by this meanes a faction would arise betweene the Reformatists themselues Some few of the Bishops thought fit it should be constituted by the Edict and immediately executed saying that the whole Communion was not taken away by decree of the Church but by custome only and that there is no Ecclesiasticall decree which forbiddeth the Bishops to returne to the former vse But the maior part would not consent it should bee done but by grant or at the least by the fauour of the Pope Some few would not agree to any innouation but were forced to yeeld to the greater number This was much vrged by Loraine who to obtaine the Popes consent thought it necessary to gaine the fauour of the Cardinall of Ferrara and to win him the better he perswaded the Queeneto hearken to his propositions and to grant him something The Cardinall had proceeded so sweetly and courteously with euery one euen of the contrary religion that hee had gained the good will of many who did oppose him at the first And his negotiation being examined it was granted by a Briefe of the King aduised Leaue is giuen to the Legat by the Kings Briefe to exercise his Faculties thereunto by the most intimate of his Counsell that the capitulations of Orleance concerning matter of Benefices should be suspended and that the Legat might exercise his Faculties but so as that he should first promise vnder his hand writing that he would not vse them and that he would bee a meanes that the Pope should prouide against all the abuses and disorders which are committed in the collation of Benefices and dispatches of the Bulls in Rome Notwithstanding the Coancelor refuseth to subscribe and Which the Chancelor refuseth to subscribe seale the Briefe according to the stile of the kingdome and it being impossible to remooue him from his resolution it was subscribed by the Queene the King of Nauarre and by the Principall officers of the Kingdome wherewith the Legate was content more regarding the preseruation of his own honour then the seruice of him that sent him For this fauour he was content to thâ—nke well of the Communion of the Cup and to write thereof to Rome which he did with such a temper that neither the Pope nor Court were distasted The Assembly of Poâ—si giueth the K. power to sell Church lands to the valew of 100000. Crownes In the conclusion of the assemblie of Poisie the Prelates granted power to the King to sell 100000. crownes of the yeerely rents of the lands of the Chuch so that the Pope would allow it The King gaue order to his Ambassadour in Rome to make request for it shewing the necessity and vtility of the grant which the Ambassador did iust the day before letters came to the Pope from the Card of Ferrara which gaue him an account of the difficulties ouercome and how he had obtained a suspension of the capitulations of Orleance against the ecclesiasticall libertie and leaue to vse the Faculties of a Legate which things he said were more hardly compassed because the Cardinall of Loraine from whom he expected fauour had opposed him from the beginning And he made a full narration The Legat informeth the Pope that there are but two wayes to preserue religion in France of the state of Religion in France shewing the danger that it would bee quite extinguished and the remedies to preserue it which were onely two One to giue satisfaction to the King of Nauarre and to interest him in the defence of it The other to grant the people generally the
though they were ambiguous and might bee drawen to contrary sences yet being sufficient to compose the present difference they were receiued and they concluded to open the Councell the next Sunday being the eighteenth of the moneth In the ende the Cardinall proposed that the Councell being begun the Prelates should frequent the publique Chappels in the time of Masse and that there should bee many Latine Sermons which being to bee made sometimes by men that know not what doth befit the time place and auditorie that it were good to depute a Prelate who as Master of the holy Palace in Rome should reuiew that which was to bee The Bishop of Modena is appointed to peruse whatsoeuer is to be deliuered in publique spoken and so the Sermon to bee repeated according to his censure The proposition pleased them all and Egidius Foscararus Bishop of Modena was appointed to peruse euery Sermon and whatsoeuer else was to bee deliuered in publique The Congregation beeing dissolued the Legates by the helpe of their inward friends beganne to frame the Decree and did conceiue it in the forme agreed on and obseruing diuers treaties amongst the Prelates while they were idle in Trent to propose some one prouision some another all tending to enlarge the authority of the Bishops and diminish that of Rome they thought to remedie all in the beginning before the humour began to stirre by decreeing that none but the Legats might propose any matter to bee discussed They saw the proposition was hard and foresaw contradiction therefore they thought it necessary to vse much Art that it might bee receiued sweetely and at vnawards The negatiue that none should propound Why the Legats desire to make a decree that none should propose any thing in Councell but themselues seemed hard and sharpe and the affirmatiue that the Legats should propound which did virtually onely and not plainely containe an exclusion of others did please better couering all with a pretence of keeping order and giuing time of deliberation to the Synode The Decree was so artificially made that euen at this present one must be very attentiue if hee will discouer the sense and it is impossible to vnderstand it at the first which I will rehearse in vulgar in plaine tearmes but hee that will see the Artifice let him reade it in Latine Therefore in conformitie of the resolution when the eighteenth day was The solemnities of the first Session in which the Councell was opened come a procession was made of the whole Clergie of the Citie of the Diuines and Prelates who besides the Cardinals were one hundred and twelue that did weare Miter accompanied by their families and by many Countrey people armed going from Saint Peters Church to the Cathedrall where the Cardinall of Mantua sang the Masse of the holy Ghost and Gasparâ— del Fosso Arch bishop of Rheggio made the Sermon His subiect was the authoritie of the Church Primacie of the Pope and the power of Councels He said that the Church had as much authoritie as the word of God that the Church hath changed the Sabbath ordained by God into Sunday and taken away Circumcision formerly commanded by his Diuine Maiestie and that these Precepts are changed not by the preaching of CHRIST but by the authoritie of the Church Turning himselfe to the Fathers hee exhorted them to labour constantly against the Protestants being assured that as the holy Ghost cannot erre so they cannot bee deceiued And the Veni creator spiritus beeing sung the Secretary who was Bishop of Tileâ—i read the Bull of the Conuocation before alleadged and the foresaid Arch-bishop interrogated the Decree for the opening the Councell saying Fathers doth it please you that the generall Councell of Trent should be celebrated from this day all suspension whatsoeuer beeing remooued to handle with due order that which shall seeme fit to the Synod the Legats and Presidents proposing to remooue the controuersies of Religion correct manners and reconcile the peace of the Church They answered Placet Onely foure prelats contradicted that part Proponentibus Legatis which wordes I repeate in Latine The words Proponentibus Legatis were much questioned because they must bee often mentioned in regard of the great controuersies and disputes which followed The contradictors were Peter Guerrero Arch-bishop of Granata Francesco Bianco Bishop of Orense Andreas della Questa Bishop of Leon Antonio Colermero Bishop of Almeria They said they could not consent because they were new wordes neuer vsed in any Councell and demanded that their voyces might bee registred in the actes of the Councell No answere was giuen them and the next Session was intimated for the sixe and twentieth of February The Speaker of the Councell required all the Notaries and Protonotaries to make one or more Instruments of the things aforesayd and so the Session ended The Legates aduised the Pope of what happened in the Congregation and Session who imparted it to the Consistory In which many were of opinion in regard of these first difficulties that the Councell would not proceed well especially considering the obstinate contradiction of the Spanish Bishops not fit to compose the differences of Religion although the Legates and Bishops of Italie should vse Arte and vnitie in temporizing and ouercomming them The Pope commended the wisedome of the Legates that they had preuented as hee sayd there meritie of the innouators and was not displeased with the opposition of foure because hee feared a greater number hee exhorted the Cardinals to reforme themselues seeing they had to doe with vnrespectfull persons giuing order that the other Italian Bishops should bee solicited to depart And hee wrote to Trent that they Which the Pope wil haue to be maintained by all meanes should maintaine the Decree firmely and put it in execution without relenting one iote In France the Queene of Nauarre Prince of Conde Admirall and Duchesse Tumults in France about Religion of Ferrara hauing many moneths made request that places should be allowed to those of the new Religion for the Sermons and Ceremonies and all these and many Grandies more euen in the Court it selfe making profession thereof the inferiour Reformatists imboldened hereby did assemble themselues apart which the Catholiques not being able to support very dangerous popular tumults were raised in many parts of the Kingdome with slaughter on both sides which were cherished by the Nobilitie of the Catholiques enuying that the Hugonot Princes gayning a popular trayne should exceede them Two diuers tumults were raysed by Sermons one in Dijon and the other in Paris notorious not onely for the death of many but also for the rebellion against the Magistrates which made the Kings Counsell resolue to seeke a remedy and that it might bee fitted to the whole Kingdome the Presidents of all the Parliaments were called and a number of Counsellors elected to deliberate with maturity what was best to be done The seuenteenth of Ianuary all these being assembled in Saint
dimisorie letters by which the Clerke hath leaue to finde out one that will ordaine him and in Rome to be ordained out of the times appointed and lay the reformation onely vpon the Bishops that doe ordaine This opinion was approoued by many in respect of the dimisories of Bishops but concerning the Facultie giuen at Rome the Cardinall Simoneta sayd that the Pope would prouide for it and that it was not a thing to be handled in Councell Concerning the reward of Notaries some thing was said For some esteeming it an office purely secular thought that their pay ought not to bee stopped Others held it for an Ecclesiastical office Antonius Augustinus Bishop of Lerida an antiquarie said that in the ancient Church the Ministers were ordained in presence of all the people so that there was no neede of letters Patents or testimoniall and after they had gained a title they did not change Diocesse and if for any cause they did make a iourney they had a letter from the Bishop then called Formata The vse of letters testimoniall began after that the people left to bee present at the Ordinations and the Clerkes began to bee vagabonds and being introduced in supplement of the presence of the people is to bee esteemed a temporall office but because it is applied to a spirituall matter it is to bee vsed with moderation Therefore his opinion was that some reward should bee allowed for them but moderated and limited That which was proposed in the fourth poynt belongeth onely to the Concerning distributions Collegiate Churches which hauing by their institution this function amongst others to assemble themselues in the Church to prayse God at the houres appointed by the Canons which therefore are called Canonicall rents were annexed to them for the maintenance of the Canons distributed amongst them in one of these foure manners For either they liued at a common table and charge as the Regulars or euery one had his portion of rents assigned to him which therefore was called a Prebend or the seruice being ended all was distributed amongst them either in meate or money Those that liued in common continued in that discipline but a small time but came to diuision either into Prebends or distributions to the Prebendaries excusing those from performing those diuine offices who by reason of infirmitie or some spirituall businesse could not bee present It was an eafie thing to find a pretence and begin an vse of being seldome in the Church and to enioy the Prebend notwithstanding But hee vnto whom the measure was distributed after the worke was done could not bee excused so that discipline and frequencie in the Offices remained longer in this second kinde then in the first For this cause the faithfull when they gaue or bequeathed any thing to the Churches ordained it should bee put in distributions and experience shewed that the greater the distributions were the better the Offices were performed and that the negligence of those who did not assist in the offices might bee redressed by taking part of the Prebends and making distributions thereof This was much commended by many of the Prelates thinking the worship of God would bee much inlarged heereby whereof there could no doubt bee made because it did appeare already by experience And this was all which was spoken for a ground of this opinion But Lucas Bisantius Bishop of Cataro a godly man but poore spake to the contrary that rather the Prebendaries should bee forced by censures and depriuations of part or of all the fruites and of the Prebends themselues but that the first forme should not bee altered For almost all these institutions being made by the last will of the faithfull they ought to bee obserued inuiolably and without alteration not onely vpon pretence of better but not for that which is truely and certainely better in regard it is not iust to meddle with that which belongeth to another because hee doeth not vse it well But which is of more importance to exercise a spirituall function for reward is vndoubted Simonie so that by driuing out one euil another would enter farre worse making negligent men to become Simoniacall The other part answered that the Councell had power to change last willes and for assisting at diuine Offices for gaine one must distinguish that the gaine is not the principall but the secondary cause and therefore there is no sinne in it for the Canons will goe to Church principally to serue God and secondarily for the distributions The others replyed that they saw not how the Councell had greater power ouer the goods of the dead then of the liuing which no man is so impertinent as to pretend and besides the doctrine is not so secure as it is affirmed that it is lawfull to serue God for gaine secondarily And if it were it is not a secondary but a principall cause which first mooueth and without which the worke would not bee done This opinion was not pleasing and raysed much murmuring in the Congregation For euery one beeing conscious to himselfe that hee receiued the title and charge onely in regard of the rents did thinke hee was condemned Therefore the Article had great applause that the Prebends should bee turned into distributions to incite men to serue God in the best manner they could These Articles hauing beene thus discussed Fathers were deputed to make Fathers are deputed to frame the Decrees the Decrees and it was proposed that in the next Congregations they should speake of sixe more leauing that of secret mariage for another Session The next day the Legates and Deputies met to collect the substance of the opinions of the Fathers and concerning the first Article of Residencie they dissented amongst themselues Simoneta fauoured the opinion The Legates dissent in opinion concerning Residence that it was de iure positiuo and sayd that the greater part euen those who held it was de iure diuino thought fitte that the question should bee omitted Mantua without manifesting his owne opinion sayd that the greater number did demand a declaration of it Of the other Legates Altemps followed Simoneta and the other two though with some caution adhered to Mantua And this difference did not pasle without some bitternesse though modestly expressed For this cause the Legates held a generall Congregation the 20. day in which the demand following was read out of a paper that is Because many Fathers haue sayd that residence is de iure diuino some haue sayd nothing and others spoken against the making of the declaration to the end that those who are deputed to make the Decrees may make them quickely easily and securely your Lordships may bee pleased to deliuer your opinions onely with the word placet whether you approoue or disprooue the declaration that residencie is de iure diuino because according to the custome of this holy Synod the Decree shall bee made as the greater number shall giue their voyces which because they
succeeded well For hereby they haue gained credit and authority with the Prelates and haue beene able to moderate the rashnesse of some who otherwise would haue made a great diuision to the great dammage of the Church Hee related the frequent and effectuall perswasions which they made to quiet the Prelates and the affronts also which they receiued from some who told them they could not bee silent against their conscience Hee shewed the dangers and necessitie which forced Mantua to make the promise Hee added that the greater part of the Prelates to take all suspition out of the minde of his Holinesse did offer to declare in the next Session that he was Head of the Church and had giuen him commission to deliuer the Ambassage to him which for many respects they thought not fit to commit to writing and named so many of them that hee made the Pope marueile and say that bad tongues and worse pens had painted those Fathers in other colours Then hee shewed him the vnion and resolution of the ministers of Princes to maintaine the Councell and the disposition of the Prelates to support any thing that it might continue and no occasion arise to dissolue it that the point of residence was so aduanced and the Fathers so interested in regard of their conscience and honour and the Ambassadors for their reputation that it was impossible to denie the handling and defining of it He gaue him an account and a copie of the propositions of the Emperours Ambassadors shewing they did all aime to subiect the Pope to the Councell and that the Cardinall of Mantua did dexterously decline the proposing of them in congregation Hee concluded that it being impossible to recall that which was past his Holinesse might attribute much vnto chance pardoning according to his vsuall benignitie that which formerly had happened not by malice but by negligence of some and might make better prouision for hereafter because all were resolued not to propose or handle any thing before it was consulted and determined by his Holinesse The Pope weighing the remonstrance well sent presently backe the Arch-bishop with letters to the Legats and to some of those who had subscribed The Archbishop is sent back to Trent with letters and instructions the letters to him in answere of the letters which hee brought and gaue him commission to tell them all in his name that his will was the Councell should bee free that euery one should speake according to his conscience that they should make Decrees according to trueth that hee was not displeased because the voyces were giuen more after one manner then another but in regard of the attempts and practises to perswade and violence others and of the contentions and bitternesse betweene them which things doe not become a generall Councell Therefore that hee doeth not oppose the determination of residence but aduiseth them to lay aside their heate and that when their minds are quieted and doe aime only at the seruice of God and benefit of the Church they may handle it with profit Hee was content it should bee told Mantua that hee was glad to vnderstand of his innocencie and affection and that hee will giue a demonstration thereof praying him to labour that the Councell may bee quickly ended because by the discourse he hath had with Lanciano hee hath vnderstood that it may bee concluded in September And in conformitie hereof hee wrote a letter to the Legates that following the steps of the Councel vnder Iulius and taking the points already digested by it they should immediatly determine them and make an end At that time they were busied in Trent in hearing the Diuines speake in the Congregations concerning the sixteene Articles who began the ninth and ended the three and twentieth of the moneth and howsoeuer they were in number 60. yet nothing worthy obseruation was deliuered by any in regard the matter beeing new neuer handled by the Schoolemen defined in the Councell of Constance at the first onset and maintained by the Bohemians by force of armes rather then by reason and disputation they had nothing to studie but what was written in the last fourtie yeeres by some few excited by the disputations of Luther Therefore they all agreed that there The communion of the Cup is discussed was no necessitie or precept of the Cup and for proofe they alleadged places of the new Testament where bread onely is named as in Saint Iohn Hee that eateth this bread shall liue for euer They sayd that vntill the time of the Apostles bread onely was in vse as it is read in Saint Luke that the disciples in Emmaus knew CHRIST in breaking of bread where there is no mention of wine And Saint Paul ready to suffer ship wracke at the Sea doth blesse the bread and speaketh not of wine In many of the olde Canons mention is made of the communion of the Laitie as differing from that of the Clergie which difference could not consist in any thing but in the Cup. To these were added the figures of the old Testament Manna which signifieth the Eucharist hath no drinke in it Ionathan who tasted the honie did not drinke and such other congruities And it was a matter of great patience to heare them all repeate the same things I ought not to omit one particular seriously deliuered by Iames Payua a Portugall that CHRIST both by precept and example hath declared that the bread is due to all and the Cup to the Priests onely For hauing consecrated the bread he gaue it to his disciples who then were Laiques represented the whole people commanding they should all eate of it afterwards hee ordained them Priests in these words Doe this in remembrance of mee and in the end hee consecrated the The opinion of Iames Payua a Portugall Cup and gaue it to them now consecrated Priests But the wiser sort did lightly passe ouer this kinde of arguments and confined themselues to two One that the Church hath power from CHRIST to change the things Two principall argumēts against the communion of the Cup. that are accidentall in the Sacraments and that to the Eucharist both kindes are necessary as it is a sacrifice but as it is a Sacrament one onely so that the Church hath power to ordaine the vse of one alone Which they confirmed because it did once in the beginning change in Baptisme the inuocation of the Trinitie into the inuocation of CHRIST onely and returned afterwards to the diuine institution The other reason was that the Church cannot erre but shee hath suffered the vse of bread onely to be brought in and finally hath approued it in the Councell of Constance and therefore it must bee sayd that there is no diuine precept or necessitie to the contrary But Friar Antonius Mandolphus a Diuine belonging to the Bishop of Prague hauing first affirmed that hee was of the opinion of others in this that there was no diuine precept obserued that
their desire to hold the Session taught them patience They sate downe againe with the distaste of many Prelates especially the Courtiers The Bishop causing the point of the distributions to bee read sayd that it seemed to him a hard thing that power should be giuen to the Bishop to take the third part of the Prebends and conuert them into distributions that formerly all was distributions and that Prebends crept in by abuse that Bishops had authoritie to infringe bad customes that it was not iust that the Councell by giuing the Bishop a third part of the authority which hee hath should take two thirds from him Therefore hee desired it should bee declared that the Bishops haue ample power to conuert into distributions as much as they thinke conuement The Archbishop of Prague confirmed this opinion with other reasons and the Spaniards seemed by their countenance to giue consent The Cardinall of Who maketh a speech vnto them concerning distributions Mantua hauing much commended the pietie of those Bishops affirmed that it was a point worthy to bee consulted on by the Synod and promised in the name of the Legates whose consent he first had that it should bee spoken of in the next Session The sixteenth day beeing come the Legats Ambassadours and Prelates went to the Church with the vsuall ceremonies The Sermon was made by A Session is held The Bish of Tiniana preacheth the matter of whose sermon was the Cōmunion of the Cup and Residence the Bishop of Tiniana who howsoeuer hee was resolued not to speake then of granting the Chalice did not forbeare to take that matter onely for his subiect and to discourse that the vse of the Chalice was common so long as the heare of charitie did endure but that decreasing and inconueniences succeeding by the negligence of some the vse thereof was not interdicted but onely it was taught that those who could hardly auoyd irreuerence should lesse offend if they did abstaine from it whose example in progresse of time others did follow that they might not tie themselues to diligence In the first he commended the memorable example of pietie and blamed the impietie of the moderne innouators who to haue it haue kindled so great a fire He exhorted the Pathers to charitie and to extinguish the flame and not to suffer all the world to burne by their default to condescend to the imbecillitie of their children who demand nothing but the blood of CHRIST He admonished them not to cast away so many Prouinces and Kingdomes to spare so small a matter that seeing that blessed blood is sought with so earnest a desire they would not feare the former negligence for which it was omitted but grant it that CHRIST would not haue them so obstinate in their owne opinion as to maintaine so pernicious a discord amongst Christians for that blood which himselfe shed to vnite them in a most strict bond of charity Hee passed dexterously from that matter to an exhortation to residence and concluded with the distaste of the others who desired to haue those matters buried in silence When the ceremonies were ended the Masse-Bishop read the doctrine The doctrine is read contained in four heads expressed in foure heads containing in substance That the Synod in regard of many errors which goe about concerning the Sacrament of the Eucharist hath determined to expound that which belongeth to the Communion SubVtraque and of children prohibiting all the faithfull to beleeue teach or preach otherwise Therefore according to the iudgement and custome of the Church it doth declare that the Laickes and Clerkes who doe not say Masse are not bound by any diuine precept to communicate Sub Vtraque and that it cannot be doubted without preiudice of faith that the Communion vnder one kinde is sufficient that howsoeuer CHRIST hath instituted and giuen the Sacrament vnder two kindes it cannot be inferred from hence that all are obliged to receiue it so nor from the speech of our LORD related in the sixt Chapter of Saint Iohn where although there be words which name both kinds yet there be also which name that onely of bread Besides it doth declare that the Church hath euer had power to make a mutation in the dispensation of the Sacraments so long as the substance remaineth Which may bee drawen in generall from the wordes of Saint Paul that the Ministers of Christ are dispensers of the Mysteries of God and particularly in the Eucharist concerning which power is reserued to it to giue order by word of mouth That the Church knowing this her authority howsoeuer the vse of both kindes was frequent from the beginning yet the custome beeing changed for iust causes hath approued that other to communicate with one onely which no man can change without the authoritie of the same Church it doeth declare besides that All CHRIST is receiued vnder either of the kindes and the true Sacrament and that hee who receiueth one onely is not defrauded of any Grace necessary to saluation as concerning the fruit thereof Finally it doeth teach that children before the vse of reason are not bound to Sacramentall Communion because Grace cannot bee lost in that age not condemning antiquity for the contrary custome obserued in some places because it is to be vndoubtedly beleeued that they haue done it not for necessitie of saluation but for other probable causes In conformitie of this doctrine foure Anathematismes were read 1. Against him that shall say Foure Anathematismes are read that all the faithfull are bound by diuine precept or necessitie of saluation to receiue both the kindes in the Eucharist 2 That the Church hath not had iust causes to communicate the Laickes and the Clerkes who doe not celebrate the Masse with the kinde of Bread onely or that it hath erred herein 3. Against him that shall denie that All CHRIST the Fountaine and Author of all graces is receiued vnder the bread onely 4. Against him that shall say that the Communion of the Eucharist is necessary for children before the vse of reason After this another Decree was read also saying that the Synode will examine with the first occasion and define two other Articles not discussed as yet that is Whether the reasons for which the Church hath communicated vnder one kinde are good still so that the Cup ought not to A Decree is read concerning two points to be handled hereafter be granted to any and in case it doeth appeare that it may be granted for honest causes with what conditions the grant is to be made During the time of the Masse Alfonsus Salmeron and Franciscus della Torre Iesuites discoursed the one with Varmiense and the other with Madruccio as they stood behinde their seats that in the first point of doctrine the matter of the institution of the Sacrament vnder both kindes is obscurely expressed and that it is necessary to speake plainly and say that CHRIST did institute it for his Apostles and
those that say Masse onely and not for all the faithfull that it was necessary to insert this clause to remooue all doubt from the Catholiques and all occasion of opposing and calumniating from the heretikes that they as Diuines sent from the Pope could not forbeare to giue their aduice in a matter of so great importance and were both so earnest especially Salmeron who talked with Varmiense that the reading of the Decree being ended Varmiense first and then Madruccio made the proposition which pleased many but was reiected by the greater part not for its owne sake but for the manner of proposing it on the sudden without allowing time to consider on it It did not please the other Legats for the same cause also yet in regard of the honour of the place they said without any adoe that it should be reserued to the next Session in the handling of the two next Articles Afterwards the nine points of reformation were read That for collation of Orders Dimisories Testimonials Seale or any thing else neither the Bishop Nine points of Reformation are read nor any of his Ministers shall receiue any thing though voluntarily offered That the Notaries where there is custome not to receiue and where they haue no salarie may receiue the tenth part of a crowne That no secular Clerke though sufficient may be promoted to holy Orders if hee haue not a Benefice patrimony or pension able to maintaine him and that the Benefice may not be renounced nor the pension extinct nor the patrimony aliened without licence of the Bishop That in the Cathedrall or collegiate Churches in which there are no distributions or very small the Bishop may conuert to that vse the third part of the profits of the Prebends That in Parish Churches where much people is the Bishops may compell the Rectors to take the assistance of other Priests and those that are large in compasse may bee diuided and furnished with new Rectors if there shall be neede and the people may be compelled to contribute That the Bishops may make a perpetuall Vnion of Benefices with cure or without because of pouertie or other iuridical causes That the Bishops may giue Coadiutors to Parish Priests that are vnlearned and punish those that are scandalous That the Bishops may ioyne the Benefices of old ruinous Churches to others and cause the Churches to bee built compelling the people to contribute to the fabrique That they may visite all Benefices held in Commenda That the name office and vse of Receiuer be taken away in all places In the end the Session was ordained for the seuenteenth of September and a declaration made that the Synod might abbreuiate or prorogue at pleasure as well that Terme as any other which shall be limited for the future Sessions The actions of this Councell were not in so great expectation in former times as at this present in regard all Princes had agreed in demanding it and sent Ambassadors and that a great number of Prelats were assembled foure times so many as before and had beene begunne now sixe moneths and The actions of the Councell are censured those spent in daily and continuall treaties and discussions with dispatches of many Curriers and Prelats from Rome to Trent and from Trent to Rome But when the Session came out in print the vsuall Latine prouerbe of The birth of the Mountaines was generally vsed by all And particularly the delaying of two Articles was noted it seeming strange that hauing made foure Articles of faith with foure Anathematismes they were not able to declare that of granting the Cup which is de iure Ecclesiastico Some were of opinion that it ought to haue beene handled first because if it had beene granted all the disputations had ceased The third point of doctrine was much considered on in the conclusion For it being said that the faithfull who receiueth the body of CHRIST onely is not defrauded of any necessary Grace it First in matter of doctrine seemed a confession that some grace not necessarie is lost And here a doubt was made whether there bee any authoritie of man which can hinder the superabundant and not necessarie grace of God and if it can whether these impediments bee charitably vsed Two things were much spoken of amongst the rest one the obligation imposed to beleeue that antiquitie did not hold the Communion of children to bee necessarie because where the trueth of a story is in question it is a matter of fact and past in which there is no authoritie that can alter the things done Yet hee that readeth Austin will know that in nine places not in a word but with a discourse hee doeth affirme the necessitie of the Eucharist for children and two of them doe make it equall to the necessitie of Baptisme yea hee saith more then once that the Church of Rome hath held and defined it to bee necessarie for the saluation of children and doeth alleadge for it Pope Innocentius whose Epistle doeth yet remaine in which hee saith it plainely And they marueiled why the Councell would without necessitie trouble it selfe here in to no end when it might bee said that either it or Innocention had erred The other was the second Anathematisme with the declaration that he is an heretike who saith the Church was not induced vpon iust causes to communicate without the Cup which was to ground an Article of faith vpon a fact of man And they held it a miraculous thing that they would say that one is bound to obserue the Decree onely iure humano but is bound iure Diuino to beleeue it is iust and to make Articles of faith in things which may bee changed daily Others added also that if the causes were so iust they should say what they were and not force men to beleeue by terrour but induce them by perswasion because that was to domineere ouer the faith which Saint Paul doth so much detest Concerning the points of reformation Secondly in point of Reformation it was generally said that more light points could not be handled nor more lightly and that they did imitate the Physician who in an Hecticall bodie laboured to kill the itch And to put their hands into mens purses to maintaine Curats or repaire Churches seemed a strange thing both for the matter and for the manner For the matter because the Cleargie was luperfluously rich and rather indebted to the Layne for diuers euident respects for the manner because neither CHRIST nor his Apostles did euer compell men to make contributions but onely gaue power to receiue those that were voluntarie And he that readeth Saint Paul to the Corinthians and to the Galathians shall see the masters treatment of the Oxe that treadeth the Corne and the dutie of the catechised towards him that doth teach yet so as that those labourers haue no action or right by rigour of Law nor any Chancerie to relieue them The Session being ended the Legats began
not be abhorred it being but a Rite which may be changed for the good of the faithfull but yet hee reserued himselfe because other extrauagant things might afterwards be demanded that to auoid errour it would be good first to haue recourse vnto God by Prayers Processions Masses almes and fastings afterwards not to omit humane diligence in regard there are no Prelates of Germanie in the Councell to write to the Metropolitans to assemble them and examine the matter well and to informe the Synod according to their conscience He concluded that it being impossible to doe so many things in a short space he thought fit to desist now and deferre the determination vntill another time Iohn Baptista Castagna Arch-Bishop of Rosano disswading the grant absolutely spake against those that made and those that fauoured the request taxing them not to be good Catholiques because if they were they would not desire a thing vnfit with scandall of others And he said plainely that the request did ayme to bring in heresie and vsed such words that euery one vnderstood that hee meant Maximilian King of the Bobemians The Arch-Bishop of Braga or Braganza said hee was informed that in Germanie there were foure sorts of men True Catholikes Obstinate heretickes Conceaâ—d heretickes and men weake in faith That the first doe not demaund the grant yea oppose it the second care not for it the third desire it that they may couer their heresie because they may counterfeit in all other things but in this which therefore was not to bee granted them for that it would foster their errours but the weake in faith were not such but onely for the bad opinion they haue of the Ecclesiasticall power and of the Pope and doe not demaund the Cup for deuotion which is found onely in persons of a goodlife whereas they are drowned in vanities and pleasures of the world and doe vnwillingly confesse and communicate once a yeere which doth not demonstrate such heate of zeale that they should desire to communicate with both kindes He concluded that the diligence of the Fathers of Basil ought to be imitated that foure or six Prelates of the body of the Councel should be elected who as their Legats accompanied with Diuines fit to preach should visite the Prouinces named by his Imperiall Maiestie or where they found penitent men who desired the Cup for deuotion or because they were accustomed to that Rite and for all other matters would obey the Church should reconcile them and grant it vnto them The Titular of Philadelphia though a Dutch man said that to deny it being demaunded by the Emperour was dangerous and pernitious to grant it but that he was resolued rather to displease men then speake against his conscience that it was impossible to practise the vse of the Chalice without danger of effusion carrying it about to places remote and of bad passage many times by night intime of snow raine and ice that the Protestants would boast and inclucate to the people that the Papists doe begin to know the trueth and that without doubt those who make the request doe maintaine that the precept of CHRIST cannot be fulfilled but by taking the Eucharist vnder both kindes And he tooke in his hand a Chatechisme written in Dutch which hee read and expounded in Latine and declared what their opinion was He added that the Catholikes would haue the worse and to gaine a few would loose very many that they would doubt on which side the true faith was seeing the Catholikes yeeld to the customes of the Protestants that the grant made vnto Germanie would mooue other Prouinces and especially France that the Heretiques will make proofe by this to ouersway the constancie which they haue found in the doctrine of the Catholike Church He concluded that it ought to bee deferred at the least vntill the end of the Diet that the Dutch Prelates might send to the Councell approouing the opinion of Granata to defer and the other of Braga that those who desire the Cup haue all a roote of heresie and added that the Emperours Ambassadours had made such passionate instances and such effectuall perswasions that being interested so much it was not fit they should bee present in Congregation that euery one might speake freely Fryar Thomas Casellus Bishop of Caua hauing recounted that the Bishop of Fiue Churches had perswaded many saying that if it were not granted so many mischiefes would follow that it had beene better neuer to haue called a Councell shewed at large that it ought not to bee granted though the losse of many soules should ensue because a greater number would perish if it were granted The Bishop of Captemberg in Stiria desired also that the Emperours Ambassadours should retire and inueighed much against the words of fiue Churches related by Caua Many of the Spanish Prelates made the same instance to the Legats that the Imperialists might not bee present in the treaties of the Fathers during this consultation it being sufficient for them to know in the end the resolution of the Synod But others contradicted saying that rather they then others should bee present and that to exclude those who haue interest hath neuer beene the custome of Synods The Legats considering that they had beene present from the beginning and that they could not bee excluded without danger of tumult resolued to make no innouation The Bishop of Conimbria was of opinion that it should bee referred to the Pope to grant the Grace with fiue conditions That those that were to make vse of it should abiure all heresies and in particular should sweare that they beleeue that as much is contained vnder one kind as vnder both and as much grace receiued that they should banish the heretique Preachers that in their places they should not keepe the Chalice nor carry it to the sicke and that his Holinesse should not commit this to the Ordinaries but send Legats and that the resolution should not bee made in Councell For when it should be published it would make the heretikes proud and scandalize very many Catholiques and therefore in case this dispensation were to bee granted it ought not to be put in the eyes of all nations The Bishop of Modena maintained that it could not bee denied because after the Councell of Constance the Church hauing reserued to it selfe power to dispence hath alwayes shewed that sometimes it would be expedient to doe it that Paul the third had formerly sent Nuncij to release it because hee perceiued that the prohibition had done no good in so many yeeres that the Bohemians would neuer be reduced without it that the vse of the Cup was conformable to the institution of CHRIST and anciently obserued by the Church Friar Iasper of Cassall Bishop of Liria a man of an exemplary life and learned defended the same opinion He sayd in summe that he did not wonder at the diuersitie of opinions because those who denie haue the moderns to follow and
certaine that euery tongue which is now brought into Arte was formerly vulgar in its owne Countrey and that the Latin vsed in the Church was many hundred yeeres both in Italie and in diuers Colonies of the Romans in diuers Prouinces the common language And in the Romane Pontificall there remaineth yet a forme of the ordination of Readers in the Church in which it is said that they must study to reade distinctly and plainely that the people may vnderstand But he that would know what language is to be vsed in the Church needeth only without any more discourse reade the 14. Chapter of Saint Paul in the first to the Corinthians which will sufficiently informe him though his minde be neuer so much prepossessed with a contrary opinion And hee that would know what the meaning of the Church was and when and why the Court made this alteration may obserue that Pope Iohn the eighth hauing seuerely reprehended the Morauians for celebrating of the Masse in the Slauonian tongue and commanded them to doe so no more yet beeing better informed afterwards wrote iâ— the yeere eight hundred eighty eight to Sfento-Pulero their King or Counte a letter in which not by way of grant but of declaration he affirmeth that it is not contrary to faith and sound doctrine to say Masse and other prayers in the Slauonian tongue because he that hath made the Hebrew language Grecke and Latine and hath made others also for his glory alleadging diuers passages of the Scripture and in particular the admonition of S. Paul to the Corinthians Onely he commanded that for a greater decorum in the Church the Gospel should first be read in Latine and afterwards in the Slauonian tongue as the vse already was in some places Notwithstanding hee gaue leaue to the Count and his Iudges to heare the Latin Masse if it pleased them better To these things wee must adde that which Gregory the seuenth wrote to Vratislaus of Bobemia iust two hundred yeeres after that he could not permit the celebration of diuine Offices in the Slauonian tongue and that it was not a good excuse to alleadge that it was not formerly prohibited For the Primitiue Church hath dissembled many things which afterwards Christianitie beeing established vpon exact examination haue been corrected And he commanded that Prince to oppose the people herein with all his forces Which things he that shall obserue plainely shall see which were the ancient incorrupt institutions and how corruptions began for worldly respects and interests For when men began to place heauen below the earth good institutions were published to be corruptions onely tolerated by antiquitie and abuses brought in afterwards were canonized for perfect corrections But to returne to the Decrees of the Councell that of the reformation displeased many considering that in times past the Ecclesâ—asâ—â—call goods belonged to the whole Church that is to all the Ch 〈…〉 ans of one Congregation the administration where of was commitâ—â—d to the Deâ—cons 〈…〉 cons and other dispensers with the superintendencie of the Bishops 〈◊〉 〈◊〉 to distribute them for the maintenance of Ministers widowes sicke and other poore persons for education of children in hospitalitie 〈…〉 ing of prisoners and other workesofpiâ—ty Notwithstanding the Clergie though â—â—fitly yet tolerably began to desire to separate and to know then part and to vse it as they pleased 〈◊〉 afterward the abâ—â—â—s came to the â—â—ight For the people was wholly excluded from all right in the goods and the Ecclesiastiâ—es being but administrators before declared themselues to be 〈◊〉 of them conuerting that to their owne vse which was destinated for the poore for hospitalitie schooles and other workes of pietie whereof the world hauing a long time complained and demanded a remedie in vaâ—ne some Laiques haue in some places piously erected other hospitals and Schooles c. and appointed Administrators of the Eaâ—ty Now the world in this age demanding a remedy more earnestly that Hospitals and Shooles c. vsurped by Priâ—â—sts may be restored the Councell in stead of granting a demand sâ— iust and restoring Hospitals Colledges Schooles and other places of piety as was expected hath opened a way in the eightâ— and ninth Articles to vsâ—â—pe those also which haue been instituted since by ordaining the superintendencie of Bishops which no man can doubt but that as it hath bin a meanes formerly to diuert goods destinated for good workes and to appropriate them to vses not pious so it will in a very short time produce the same effect againe The Parliaments of France spake much of this particular and said plainely the Synode had exceeded their authoritie medling with the goods of Seculars it beeing cleere that the title of a pious worke giueth no right to a Priest that euery Christian may apply his goods to what good worke he pleaseth without giuing the Clergie power to make lawes therein otherwise the Laity would bee in extreame seru 〈…〉 if they might doe no good but what pleased the Priests Some con 〈…〉 d also the Article by which power is obliquely giuen to change wâ—â—ls and 〈…〉 ments by prescribing how and when they may bee changed it being plaine that Testaments haue their strength from the Ciuill lawe by which onely they may bee changeth And if any say that their strength is from the law of nature the authority of Priests will be excluded the more because where that-law is dispensable none can dispense but hee that 〈…〉 eth the higher place in the Common wea 〈…〉 or his ministers But the Ministers of CHRIST must remember that Saint Paul doeth allow them onely the administration of the Ministers of God And 〈◊〉 any Common wealth hath giuen at any time to their 〈◊〉 any iurisdiction concerning Willâ—s they are 〈◊〉 â—his not spirituall Iudges and ought to receiue lawes herein not â—rom Councels but from that Maiestie which gouerneth the Republique and d 〈…〉 not as ministers of CHRIST but as members of the Common-wealth as they are called by diuers names and a 〈◊〉 in publique gouernments But the fifth Article in matter of dispensations was no lesse noted For it is plaine that in ancient times euery dispensation was administred by the Pastors in their seuerall Churches and that afterwards in successe the Popes reserued to themselues the most principall things which one might say was done that the most important matters might not bee managed by vnsufficient persons howsoeuer the reason formerly alleadged to the contrary by the Bishop of Fiue Churches seemeth very strong But now the Councell decreeing that dispensations shall bee committed to the Ordinaries to whom they should belong if reseruations did cease one may demaund to what end power is taken from any person to bee giuen to the same againe It is plaine that by reseruing dispensations nothing was meant in Rome but onely that their Bulls might bee vttered because this beeing done they thinke it better the worke should be executed by him that should haue done it if
not handled with any discussion but with declamations against the Lutherans who depriue the Ghurch of commerce with GOD and of the meanes to appease him making it a confusion without gouernement and bereauing her of all her beauty and comelinesse Friar Adamantius of Florence a Diuine of this ranke belonging to Cardinall Madruccio said that the greatest part of those who had spoken had alleadged onely probable reasons and conueniencies which when Articles of faith are discussed doe not onely not force the aduersaries but confirme them more in their opinions and for proofe hereof hee brought a direct place of Saint Austin Hee added that discussions in Councell should differ from disputations in Schooles For in those how much the more things are minced and curiously handled the better it is but it doth not become a Councell to examine any thing but that which may bee cleered and made plaine Notwithstanding many questions were disputed the knowledge whereof cannot in this life in which GOD doth not suffer all to bee discouered possibly bee attained For this Article it is abundantly sufficient that the Church hath an Hierarchie that the Hierarchie consisteth of Prelates and Ministers that these are ordained by Bishops that Order is a Sacrament and that Seculars haue no part herein Petrus Romirius a Franciscane Friar following the doctrine of Iohn Scot said that Order ought not to bee called a Sacrament because it is inuisible and permanent whereas all the Sacraments are necessarily visible and except the Eucharist consist in action Therefore to auoyde all difficulties one must not say that Order but that Ordination is a Sacrament But hee was much opposed because all the Diuines and which is of no lesse importance the Councell of Florence also doe call Order a Sacrament And it would bee a great boldnesse to taxe all the Doctours a generall Councell and the whole Church for speaking improperly In the third ranke there was no lesse varietie of opinions concerning the Of the holy Ghost giuen in Ordination fift Article For howsoeuer all agreed that the holy Ghost is giuen and receiued in Ordination yet some said hee was giuen in his proper person and others in the gift of grace onely They disputed much on both sides but those especially who affirmed grace Another question was whether grace of Iustification bee conferred or onely a gift to exercise the office For the former was alleadged that all the Sacraments giue grace of Iustification for the later that a man cannot without repentance receiue grace and yet may receiue Order For the Character as they all agreed that it is imprinted in Of the Character Priesthood so they dissented in all the rest For some said it was imprinted in the holy Orders onely and others in all the seuen both which opinions Saint Bonauenture doeth thinke to bee probable Some were better pleased with the distinction of Durandus that vnderstanding by Character a power to worke a Spirituall effect the Priesthood onely hath it which onely can consecrate and remit sinnes and the others haue it not in regard their actions are corporall which a Lay-man without any the least veniall sinne may doe as well as they But if by Character be vnderstood a deputation to a speciall office so all the Orders haue a proper Character Others opposed that it was a Lutherane opinion contained in the first Article and said that therefore it was necessary to affirme a proper and indeleble Character in all And some said it was in the first Tonsure also because it was not reiterated in those who are degraded as would be necessary if a Character were not imprinted and because by it one is inuested in the Clergie and made partaker of Eclesiastical exemptions and immunities Neither would it bee possible to maintaine that Clerkeship and the immunities thereof were de iure Diuino but by saying that the first Tonsure is a Diuine institution Concerning the degree of Bishops the controuersie was greater and the question was reuiued whether it bee one of the Orders For hauing two properactions so famous to confirme and ordaine a Spirituall power is necessary to it which is a Character without which ordination and confirmation would bee to no purpose The auditors were weary with hearing so many difficulties and did willingly giue eare to those who said they ought to omit them and speake onely in generall termes But the Friars grumbled and were angrie to see in them a disposition to define Articles and pronounce Anathemaes not vnderstanding the poynts and abhorring those who would informe them In the sixt Article they all condemned the Lutherans for detracting from vnctions and ceremonies vsed in conferring Orders Some desired that those which are necessarie and belong to the substance of the Sacrament as was done in the Councell of Florence might bee distinguished from the rest and him declared to bee an heretique who should say that Order might bee giuen or receiued without them and for the others that hee should bee condemned in generall termes who did call them pernicious Hereupon a great contention arose which were necessary and which were added for ornament or deuotion Melchior Cornelius a Portugall seemed to speake What ceremonies be necessary 〈…〉 ferring Orders much to the purpose who sayd the Apostles did vndoubtedly vse imposition of hands in Ordination so that none is mentioned in the holy Scripture without that ceremony which in succeeding ages was thought to be so essentiall that Ordination was called by that name Notwithstanding Gregorie the ninth saith it was a rite brought in and many Diuines doe not hold it to be necessary howsoeuer others be of the contrarie opinion It appeareth also by the Decretall of Innocentius the third in this point that vnction was not vsed in all Churches And the famous Canonists Hostiensis Iohannes Andreas Abbas and others doe affirme that the Pope may ordaine a Priest with these words onely Be thou a Priest and which is of more importance Innocentius Father of all the Canonists sayth that if the formes had not been inuented it had beene sufficient if the Ordainer had vsed these words onely Be thou a Priest or others equiualent because they were instituted by the Church afterwards to be obserued For these reasons Cornelius gaue counsell not to speake of necessary Ceremonies but onely to condemne those who hold them to be superfluous or pernicious Although the Congregations of the Diuines did take vp almost all the time yet the Prelates did more intend and discourse amongst themselues of reformation some promoting and some declining it then of the points of doctrine discussed by the Theologues so that the frequent and publique speeches which were heard throughout all Trent cherished by the Ambassadours of the Emperour and French King induced the Legates to thinke it necessary to make shew they were not auerse from it especially because they had promised to propose it so soone as the matter of Order was discussed and vnderstood that a
inculcating that it was not well spoken and that it would bring againe into vse that which Saint Paul did detest I am of Paul and I am of Apollo He sayd the Pope was the ministeriall Head of the Church by whom CHRIST the principall Head doeth worke vnto whom also the worke ought to bee ascribed saying according to Saint Paul that the holy Ghost doth giue the flocke to be gouerned For the worke is neuer ascribed to the instrument or minister but to the principall Agent that this forme of speach hath alwayes beene vsed by the Ancients that GOD and CHRIST doe prouide the Church of gouernours that Saint Paul wrote to the Ephesians that CHRIST ascending to heauen hath furnished the Church with Apostles Euangelists Pastours and Masters shewing plainely that he did prouide Pastours after he was ascended into heauen and that the institution of Pastours and Masters in which number Bishops are ought as much to be ascribed vnto CHRIST as vnto the Apostles and Euangelists themselues The Theologue perceiued that he displeased the Legates and some more besides and fearing some bad Antonius Grossetus excuseth himselfe incounter as had happened vpon other occasions hee added that hee had spoken without premeditation beeing caried along by consequence of wordes and heat of discourse not remembring that that point was forbidden to be spoken of And entring againe to examine the proper offices of Bishops and contradicting the Lutherans who holde them for superfluous shewing they haue been very ancient in the Church and come from Apostolicall tradition he concluded The Legats did perceiue that this was the arte of Granata and the other Spaniards to giue the Prelats a field to enlarge themselues in this matter Therefore they tooke order that the contrary opinion should be defended by some of the foure Prelates who onely remayned to speake the next day and the Popes Prelats vsed to this arte were prepared to contradict the Spanish Bishops if they had begun to speake of this matter in the Congregations The next day the second of October two Diuines went about to prooue that as the superioritie of Bishops was certaine so it was hard to bee decided quo iure and in case it were would be of no fruit and therefore was to bee omitted Two others maintained that it was de iure Pontificio And Friar Simon a Florentine and a Diuine of Seripando discoursed according to the opinion of Caietanus and Catharinus in this forme that Bishops are instituted by CHRIST to gouerne the Church that his Maiesty did create Bishops all the Apostles when he said I send you as I haue beene sent by the Father that this institution was personall and ended with them that one of them was constituted to remaine perpetually in the Church which was Peter when he said not to him alone but to all his succession Feede my lambes that Saint Austin did meane so when he said that Peter did represent the whole Church which was neuer spoken of any of the other Apostles that Saint Cyprian said that Saint Peter is not onely a Type and figure of the vnity but that the vnity doeth begin from him In this power giuen onely to Peter and his successors the care of gouerning the Church is contained and of ordaining other Rectors and Pastors not as Delegates but as Ordinaries diuiding particular Prouinces Cities and Churches Therefore when it is demanded whether any Bishop bee de iure diuino one must answere affirmatiuely One onely the successour of Peter Besides the degree of a Bishop is de iure diuino so that the Pope cannot take order that there may be no Bishops in the Church but euery particular Bishop is De iure Pontificio Whence it commeth that he may create and translate them diminish or enlarge their Dioces giue them more or lesse authority suspend them also and depriue them which he cannot doe in that which is de iure diuino For from a Priest he cannot take away authority to consecrate because he hath it from CHRIST but may take iurisdiction from a Bishop because he hath it from himselfe And thus the famous saying of Cyprian must bee expounded there is but one Bishopricke and euery Bishop holdeth a part thereof in solidum otherwise it cannot bee defended that the gouernement of the Church is the most perfect of all that is Monarchicall and must necessarily fall into an Holigarchie which is the most imperfect and condemned by all those who write of gouernment Hee concluded that quo iure Bishops are instituted by the same they are superiour to Priests and that when this matter is to bee discussed the declaration is to bee made thus Hee alleadged Saint Thomas who saith in many places that euery spirituall power dependeth on that of the Pope and that euery Bishop ought to say I haue receiued part of that fulnesse He said that the old schoole-men were not to be regarded because none of them had handled this matter but the Modernes hauing after that the heresie of the Waldenses arose studied the Scripture and the Fathers haue established this trueth The last Diuine laboured to contradict him in that he said the Apostles were ordained Bishops saying when he sent them as himselfe was sent by the Father that he sent them to preach and to baptize which belongeth not to a Bishop but to a Priest and that onely Peter was ordained a Bishop by CHRIST who after the ascension ordained the other Apostles Bishops Concerning the other parts of this Article and the next they all agreed to comdemne them And so the Congregations of the Theologues were concluded After which the Legates beeing obliged to propose the reformation considering with themselues what particulars might be proposed not preiudiciall and yet might giue satisfaction were much troubled For that which would be gratefull to the Ambassadours would damnifie the Court and distaste the Bishops neither could they meddle with any thing that wold please the Bishops which would not bee preiudiciall to Rome or the The Legates demand of the Pope by letters what they shall doe concerning the reformation Princes Their resolution was to dispatch a Currier to the Pope and expect an answere and in the meane time to draw the businesse in length by making the Prelates speake in the matter of Order In particular they gaue his Holinesse an account of the contention which they did foresee concerning the Article of the superioritie of Bishops in regard of the petition made by the â—panish Prelates and the entrance made by their Diuines And howsoeuer they knew not their ende yet obseruing how earnest their request was and knowing how the Spaniards doe vsually ayme at things farre off they could not choose but suspect They put him in minde that this was the time in which they promised to speake of residence whereof some motion was made already For the Archbishop of Mesina demanded of those of Cyprus and Zara what their opinion would bee in case it were
Councell because it was not controuersed with the Protestants The thirteenth of October 1562. when the first Congregation of the The Arch-b of Granata discourseth concerning the institution of Bishops Prelates was held the Patriarchs and some Arch-bishops hauing approoued in few words the Anathematismes as they were composed the Arch-bishop of Granata did so likewise concerning the sixe first Canons in the seuenth hee desired it should be sayd that Bishops instituted iure Diuino are superiours to Priests saying that hee might with reason desire it because it was proposed in this forme in the Councell by Cardinall Crescentius vnder Iulius the third and approoued by the Synode For witnesses hee brought the Bishop of Segouia who assisted as a Prelat in that Councel and Friar Octauianus Preconius of Messina Arch-bishop of Palermo who beeing not then a Prelate was there as a Theologue He sayd they must needes declare both of these two points that is that Bishops are instituted iure Diuino and are iure Diuino superiour to Priests because it is denied by the heretiques and hee confirmed his opinion at large with many reasons arguments and authorities He alleadged Dionysius who sayth that the Order of Deacons is included in that of Priests that of Priests in that of Bishops that of Bishops in that of CHRIST who is Bishop of Bishops He added Pope Eleutherius who in an Epistle to the Bishops of France wrote that CHRIST had committed the Church Vniuersall to them That Ambrose vpon the Epistle to the Corinthians saith that the Bishop holdeth the place of CHRIST and is Vicar of the LORD He added also the Epistle of Cyprian to Rogatianus where hee often repeateth that the Deacons are made by the Bishops and the Bishops by GOD and that famous place of the same Saint that there is but one Bishopricke and euery Bishop holdeth a part of it Hee sayd the Pope was a Bishop others are because they are all brothers sonnes of one father which is GOD and of one mother which is the Church Therefore the Pope doth also call them brethren so that if the Pope bee instituted by CHRIST so are the Bishops also Neither can it bee said that the Pope calleth them brethren in ciuilitie or humility onely because the Bishops also in the incorrupt ages haue called him brother There are extant Epistles of Cyprian to Fabianus Coruelius Lucius and Stephanus Popes where he giueth them the title of brothers and of Austine written in his owne name and of the other Bishops of Africa in which the Popes Innocentias and Bonifacius are likewise called brothers But which is most plaine not onely in the Epistles of those two Saints but of many others also the Pope is called Colleague And it is against the nature of a Colledge to consist of persons of diuers kindes and if there were such difference that the Pope should bee instituted by CHRIST and Bishops by the Pope they could not be in one Colledge In a Colledge there may bee an Head as in this Colledge of Bishops the Pope is Head but for edification onely and as it is said in Latine in beneficientem causam St. Gregory saith in his Epistle to Iohannes Syracusanus that when a Bishop is in a fault hee is subiect to the Apostolique Sea but otherwise all are equall by reason of humility which Christian humility is neuer separated from the trueth He alleadged St. Ierome to Euagrius that wheresoeuer a Bishop shall bee whether in Rome or in Augubium or in Constantinople or in Rheggio all are of the same merit and of the same Priesthood and all successors of the Apostles Hee inueighed against those Theologues who said that St. Peter had ordained the other Apostles Bishops Hee admonished them to study the Scriptures and to obserue that power to teach throughout all the world to administer the Sacraments to remit sinnes to binde and loose and to gouerne the Church is equally giuen to all and finally they are sent into the world as the Father hath sent the Sonne And therefore as the Apostles had authoritie not from Peter but from CHRIST so the successours of the Apostles haue not power from the successour of Peter but from CHRIST himselfe Hee brought to this purpose the example of the tree in which there are many branches but one body onely Then hee iested at these Diuines who had said that all the Apostles were instituted by CHRIST and made equall in authoritie but that it was personall in them and ought not to passe to their successours except that of St. Peter asking them as if they had beene present with what ground authority or reason they were induced to make such a bold affirmation inuented within these fifty yeeres onely expressely contrary to the Scripture in which Christ said to all the Apostles I will bee with you vntill the end of the world which words because they cannot bee expounded of their particular persons onely must be necessarily vnderstood of the succession of all and so they haue beene vnderstood by all the Fathers and Schoolemen to whom this new opinion is directly contrary Hee argued that if the Sacraments be instituted by Christ by consequence the Ministers of them are instituted also and hee that will say that the Hierarchie is de iure diuine and the chiefe Hierarche instituted by his Maiestie must say that the other Hierarche also haue the same institution That it is a perpetuall doctrine of the Catholique Church that Orders are giuen by the hand of Ministers but the power is conferred by GOD. Hee concluded that all these things being true and certaine and denied by the heretiques in many places which the Bishop of Segouia had collected it was necessary they should bee declared and defined by the Synode and the contrary heresies condemned Cardinall Varmiense tooke occasion hence to interrupt him saying as they had agreed that there was no controuersie of this yea that the Confessionists did maintaine the same Therefore that it was superfluous and vnprofitable to put it in question and that the Fathers ought not to dispute of any thing in which the Catholiques and heretiques doe agree Granata rising vp replied that the Augustane Confession did not confirme this but contradicted it putting no difference betweene a Bishop and a Priest but by humane constitution and affirming that the superioritie of Bishops was first by custome and afterwards by Ecclesiasticall constitution And hee demanded againe that this definition might be made in the Councell or the reasons and authority alleadged by him answered The Cardinall replied that the heretiques did not denie these things but onely did multiply iniuries maledictions and inuectiues against the present vses And some other replies passing betweene them Granata full of disdaine and heare said hee referred himselfe to the Nations After this there being some tumult raised and appeased they spake of the other points receiuing the things as they were proposed some grounding themselues vpon the saying of Varmiense and
a businesse they had in hand in regard all subuersions doe arise and all heresies are spread by meanes of bookes he exhorted them to bee diligent and to let the Synod see the end of the work quickly he said he knew it required much paines and time but considered withal that all the Fathers would contribute their labours to the assistance of the deputies saying that the Congregations were spent in handling questions of no profite and a worke so necessary deferred Hee exhorted in the end that this particular of the Index might be concluded in the next Session The morning being come Laynez spake more then two houres very fitly The discourse of Laynez with great vehemence and master-like The argument of his discourse had two parts the first he spent in proouing that the power of iurisdiction was giuen wholly to the Bishop of Rome and that none in the Church besides hath any sparke of it but from him and the second in resoluing all the contrary arguments vsed in the former Congregations The substance was that there is great difference yea contrariety betweene the Church of CHRIST and ciuill societies For these haue first their beeing and then they frame their gouernement and therefore are free and all iurisdiction is originally in them which they doe communicate to Magistrates without depriuing themselues of it But the Church did not make it selfe nor its gouernment but CHRIST who is Prince and Monarch did first constitute Lawes by which it should be gouerned and then did assemble it and as the Scripture saith did build it so that it is was borne a seruant without any kinde of liberty power or iurisdiction and absolutely subiect For proofe hereof he alleadged places of the Scripture in which the Congregation of the Church is compared to a sowing to the draught of a net and to a building and where it is said that CHRIST came into the world to assemble his faithfull people to gather together his sheepe to instruct them by doctrine and example Then he added that the first and principall ground vpon which CHRIST built the Church was Peter and his succession according to the words which hee spake to him Thou art Peter and vpon this rocke I will build my Church Which rocke howsoeuer some of the Fathers haue vnderstood to be CHRIST himselfe and others the faith of Peter or the confession of his faith yet the more Catholique exposition is that Peter himselfe is vnderstood who in the Hebrew and Syriacke is called a stone And continuing his discourse hee sayd that while CHRIST liued in the mortall flesh hee gouerned the Church with an absolute Monarchicall gouernment and being to depart out of this world left the same forme appointing for his Vicar Saint Peter and his Successors to administer it as hee had done giuing him full and totall power and iurisdiction and subiecting the Church to him as it was to himselfe This he proued of Peter because the keyes of the Kingdome of heauen were giuen to him onely and by consequence power to bring in and shut out which is iurisdiction And to him alone it was sayd Feede that is gouerne my sheepe animals which haue no part or iudgement in gouerning themselues These things that is to bee a Key-keeper and a Pastour beeing perpetuall offices must bee conferred vpon a perpetuall person that is not vpō the first only but vpon all his succession So the Bishop of Rome from S. Peter to the end of the world is true and absolute Monarch with full and totall power and iurisdiction and the Church is subiect vnto him as it was to CHRIST And as when his diuine Maiestie did gouerne it it could not bee sayd that any of the faithfull had any the least power or iurisdiction but meere pure and totall subiection so it must bee said in all perpetuitie of time and so vnderstood that the Church is a sheepefold and a kingdome and that which Saint Cyprian saith that there is but one Bishopricke and a part of it held by euery Bishop is to bee expounded that the whole power is placed in one Pastor without diuision who doeth impart and communicate it to his fellow ministers as cause doth require And in this sense Saint Cyprian maketh the Apostolique Sea like vnto a roote an head a fountaine and the Sunne shewing by these comparisons that iurisdiction is essentiall in that alone and in others by deriuation or participation And this is the meaning of the words so much vsed by antiquitie that Peter and the Pope haue fulnesse of power and the others are of their charge And that he is the onely Pastor is plainely prooued by the words of CHRIST when hee sayd he hath other sheepe which hee will gather together and so one sheepefold should be made and one Shepheard The Shepheard meant in that place cannot bee CHRIST because hee would not speake in the future that there shall be one Shepheard himselfe then beeing a Shepheard and therefore it must bee vnderstood of another Shepheard which was to be constituted after him which can be no other but Peter and his Successors And here hee noted that the precept Feede the flocke is found but twice in the Scripture once giuen by CHRIST to Peter onely Feede my sheepe againe by Peter to others Feed the flocke allotted to you And if the Bishops had receiued any iurisdiction from CHRIST it would bee equall in all and no difference betweene Patriarches Arch-bishops and Bishops neither could the Pope meddle with that authoritie to diminish or take it all away as hee cannot in the power of Order which is from GOD. Therefore he aduised them to beware lest by making the institution of Bishops de iure Diuino they doe not take away the Hierarchie and bring in an Oligarchie or rather an Anarchie Hee added also that to the end Peter might gouerne the Church well so that the gates of hell might not preuaile against it CHRIST being neere vnto his death prayed effectually that his faith might not faile and gaue him order to confirme the brethren that is he gaue him a priuiledge of infallibilitie in iudgement of faith manners and religion binding all the Church to heare him and to stand firmely in that which should be determined by him Hee concluded that this was the ground of Christian doctrine and the rocke vpon which the Church was built Then hee censured those who held there is any power in Bishops receiued from CHRIST because it would take away the priuiledge of the Roman Church that the Pope is the Head of the Church and Vicar of CHRIST And it is very wel knowen what is constituted by the olde Canon Omnes fiue Patriarchae c. that is that hee who taketh away the rights of other Churches committeth iniustice and hee that taketh away the priuiledges of the Church of Rome is an heretike Hee said it was a meere contradiction to say the Pope is Head of the Church and the gouernement
so it was most iust that the perturbers of it should be punished The Bishop of Caua would neither excuse himselfe for that which hee had said nor receiue the admonition with silence though it was in generall but said that the causes ought to bee remooued that the effects might cease that if the words of the Bishop of Guadice had offended his owne person he would haue endured it for Christian charitie which as it requireth patience in wrongs committed against ones selfe so it maketh men sensible of the iniuries done vnto CHRIST whose diuine Maiestie is offended when the authoritie of his Vicar is touched that hee had spoken well yea as well as might be and confirmed the same with other words of the same sence which were generally condemned of petulancie Iacobus Gilbertus of Nogueras Bishop of Aliffe in deliuering his voyce The suffrage of the Bishop of Aliffe concerning the institution of Bishops said that concerning the institution of Bishops one could not speake with better ground then considering well and vnderstanding the words of Saint Paul to the Ephesians For as it is most true that CHRIST did rule the Church with an absolute gouernment while hee liued in mortall flesh as others had iudiciously said so it was a great vntruth which was added that is that being in heauen he hath abandoned the same gouernment yea hee doeth exercise it rather more then before And this is it which he spake to his Apostles at his departure I am with you vntill the end of the world adding also the assistance of the holy Ghost so that now also not onely the inward influence of graces commeth from CHRIST as from the Head but an externall assistance also though inuisible to vs which doeth minister occasions of saluation to the faithfull and driueth away the temptations of the world Notwithstanding besides all these things hee hath instituted also some members of the Church for Apostles Pastours c. to defend the faithfull from errours and to direct them to the vnitie of faith and knowledge of GOD. And vpon these he hath best owed a gift necessary for the exercising of this holy office which is the power of iurisdiction which is not equall in all but so much as euery one hath is giuen him immediatly by CHRIST Nothing is â—ord contrary to Saint Paul then to say that it was giuen to one onely to impart it to whom he listed It is true that it is not equall in all but according to the diuine distribution which as Saint Cyprian saith that the vnitie of the Church might bee preserued did ordaine that the supreame should be in Peter and his successors not that it should bee absolute and according to the Prouerbe that the will may bee a law but as Saint Paul saith for edification of the Church onely not for destruction so that it cannot bee extended to abrogate lawes and Canons made by the Church for a foundation of gouernement And heere hee began to alleadge the Canons cited by Gratian in which the ancient Popes doe confesse themselues to be subiect to the Decrees of the Fathers and to the constitutions of their predecessors The Cardinall Varminese interrupted him and sayd that the subiect to speake on was the superioritie of Bishops so that this discourse was beside the matter The Bishop answered that the authority of Bishops being handled it was necessary to speake of that of the Pope And Granata stood vp and said that others had spoken of it superfluously not to say perniciously meaning Laynez and therefore that Aliffe might speake of it likewise The Bishop of Caua stood vp and sayd that others had spoken of it but not in that manner and whisperings beginning to arise amongst the Prelates Simoneta made a signe to Caua to hold his peace and admonishing Aliffe to speake to the point he quieted the noyse But he continuing to alleadge the Canons as hee had begun Varmiense interrupted him againe not speaking vnto him but making a formall discourse to the Fathers concerning that matter He said the heretikes pretend to proue that Bishops elected by the Pope are not true and lawfull and that this is the opinion which ought to be condemned but whether true Bishops are instituted iure Diuino or not there is no difference betweene the heretikes and the Catholikes and therefore the question doth not belong to the Synod which is congregated only to condemne the heresies He aduised the Fathers to abstaine from speaking things which might giue occasion of scaudall and exhort them to leaue these questions Aliffe desired to replie but Simoneta with the assistance of some other Prelates did pacifie him though with some difficulty And after him spake Autonius Maria Saluiaâ—â— Bishop of Saint Papulo who sayd that all were assembled for the seruice of GOD and proceeded with a good intention though some one way and some another And hauing sayd many things which serued partly to accord the opinions but principally to reconcile their mindes was a cause that the Congregation did quietly ende and that words of humanitie and reuerence did passe betweene the Cardinall and the Bishop The fourth of December the Cardinall of Loraine deliuered his opinion The suffrage of the Card of Loraine concerning the same matter and spake at large saying that iurisdiction was giuen by God immediatly to the Church Hee alleadged the place of Saint Austin that the keyes are giuen to Peter not vnto one person but vnto the vnitie and that Peter when CHRIST promised him the keyes did represent all the Church who if hee had not been a Sacrament that is representing the Church CHRIST would not haue giuen them vnto him And hee shewed a great memory in reciling the places word by word Then he said that that part of iurisdiction which is ioyned with Episcopall order the Bishops doe receiue immediatly from God and declaring in what it doeth consist amongst other things hee specified that power of excommunication is contained in it inlarging himselfe much in the exposition of that place of Saint Matthew in which CHRIST doeth prescribe the manner of brotherly correction and iudiciall of the Church with authority to separate the disobedient from the body thereof Then hee disputed against that opinion alleadging diuers reasons taken out of the wordes of CHRIST spoken to Saint Peter and from the exposition which S. Leo the Pope doeth giue vnto them in many places Hee exemplified in many Bishops who had acknowledged all their iurisdiction to come from the Apostolike Sea and spake with so much eloquence and in such sort that it could not clearely bee discouered what his opinion was Afterwards hee sayd that Councels had authoritie immediately from God alleadging the words of CHRIST Where two or three shall be assembled in my name I will be in the middest of them and the Councell of the Apostles which ascribeth the resolution to the holy Ghost and the stile of all Councels in saying they are congregated
of the Church hauing absolute power to restraine and amplifie that which is giuen as seemeth good vnto him Then hee wrote that in the particular of Residence it being a cleere case that the Pope hath power to dispense they should by all good caution of words reserue his authoritie in the Decree in which the words de iure Diuino could by no meanes bee put as Catharinus had well prooued from whose opinion beeing Catholique they ought not to depart For holding the Session hee wrote confusedly that it should not bee deferred aboue fifteene dayes nor celebrated before the matter were in order that the enuious might not take occasion to calumniate A solemne Ambassage from the Duke of Bauaria passed by Trent to goe The Duke of Bauaria sondeth Ambassadours to Rome to Rome to obtaine of the Pope the communion of the Cup. They had audience with the Legate and secret conference with the Cardinall of Loraine This wakened the controuersie in that matter which was asleepe and the Spaniards and many Italians howsoeuer the matter was referred to the Pope by the maior part sayd it would bee a preiudice to the Councell if while that lasted that vse should bee permitted And all the Fathers were in a hurly burly because letters came from Rome to diuers Prelates that the Councell should be suspended which report was confirmed by Don Iohn Manriques who passed by Trent from Germany to Rome But the Legats hauing receiued the Popes letters thought it impossible to execute the orders he had sent and that it was necessary to giue him a more particular account of the occurrences then could be done by writing and make him vnderstand that the Councell cannot bee gouerned as at Rome they thinke it can that they might receiue a more plaine instruction from his Holinesse what they should doe And it being necessary to send a man of iudgement well informed and of credite with the Pope they found none better then the Bishop of Ventimiglia whom they resolued to dispatch with speed The Holy-daies The Legates send the B. of Ventimiglia to the Pope of Christmasse approaching gaue them fit occasion first to proceed slowly and afterwards to intermit the congregations and so to haue leasure to make that dispatch which was done the sixe and twentieth of December The eight and twentieth newes came to Trent of the battell in France which hapned the seuenteenth of the moneth in which the Prince of Conde The battell other troubles in France was taken prisoner That Kingdome was very turbulent all that yeere for the differences of religion which gaue a beginning first vnto a gentle and afterwards vnto a furious warre For the Hugonots encreasing in Paris to the great discontent of the Catholiques who are many in the Citie and adhering to the Prince of Conde the Constable with his sonnes and the house of Guise with some others to hinder the greatnesse vnto which that Prince did aspire made a league and desseigned to make themselues leaders of the people of Paris and to chase by their meanes from that Citie and the Court the Prince and his followers Each of them departing from his house to goe towards Paris and in the iourney slaying and dispersing the Hugonots whom they found assembled in diuers places they entred into Paris and hauing drawen the King of Nauarre to their side and caused the city to arme in their fauour the Queene was constrained to ioyne with them Heereupon the Prince going out of Paris and retiring with his adherents to Orlience manifests and writings passed on both sides each protesting they did nothing but for the libertie and seruice of the King But the Constable and Guise waxing euery day stronger in Aprill the Prince wrote to all the reformed Churches of France demanding souldiers and money and declaring warre against the defenders of the Catholike partie calling them perturbers of the publike quiet and violaters of the Kings Edict published in fauour of the Reformatists The Princes letters were accompanied with others of the ministers of Orleans and of some other cities which caused those of that Religion to arme And there fell out an accident which did incite them more For at the same time the Edict of Ianuary whereof wee haue already made mention was published againe in Paris with an addition that neither in the suburbs of the Citie nor within the space of a league any assembly of Religion should bee held or Sacraments administred but after the old Rite And in the end of May the King of Nauar made all the Reformatists goe out of Paris but proceeded with such moderation that none of them were offended Warre brake forth in all the Prouinces of France betweene these parties and that summer there were at the least â—â—urteene formall Armies all at one time in diuers parts of the Kingdome The sonnes fought against their fathers brothers against brothers and euen women tooke Armes on both sides for defence of their religion There was almost no part in Dolphinie Languedoc and Gascoigne which was not vexed oftentimes the Catholiques remaining conquerours in some places and the Reformatists in others with such variety of accidents that it would bee redious to repeat them and besides our purpose which requireth that nothing should bee related by vs but concerning Trent except those which haue a connexion with the Councel as the things following haue Where the Hugonots ouercame the images were beaten downe the altars destroyed the Churches spoiled and the ornaments of gold and siluer melted to make money for souldiers pay where the Catholiques were conquerors they burned the Bibles in the vulger tongue rebaptized children and remaried those who had beene maried according to the new ceremonies And the condition of the Clergie on both sides was most miserable who whensoeuer they were taken were cruelly murthered without all humanity In Iulie the Parlament of Paris made a Decree that it should bee lawfull to slay all the Hugonots which by publike order was read euery Sunday in euery Parish Afterwards they added another declaring them rebels publike enemies themselues infamous and all their posterity and the goods of those who tooke Armes in Orliens confiscated A bloody decree made by the Parliament of Paris except Conde vpon pretence that they held him by force And howsoeuer there were many treaties betweene the parties and a verball conference also betweene the Queene Mother and the Prince yet such was the ambition of the Grandies that it was impossible to find out any meanes of composition But the King of Nauar being dead who perhaps would not haue suffered them to proceed to an open warre the Queene resoluing to regaine obedience The Low Countries doe â—â—itate France with armes demanded aide of all the Princes And because the people of the Low Countreys did learne by this example to bee more contumacious and obstinate the Kings authority diminished euery day and could not be repaired by the Gouernours And the
shewed he was satisfied with the diligence and wisdome of the Legates and commended the good will of Loraine and gaue order that they should consult vpon the point of the institution of Bishops which did then especially presse them The sixth day beeing the anniuersarie of his coronation hee held another Congregation in whch hee published Cardinals Ferdinando de Medici and Frederico Gonzaga the former to consolate his father for the miserable death of another sonne who was Cardinall also and the other to gratifie the Legate Mantue and others of the family neerely allied to him by a marriage of the Legates nephew to a sister of Cardinall Borromeo Yet the Pope did not omit to assist at the Consultation concerning the affaires of the Councell and resolued to write to the Legates that the Canon of the institution of Bishops should be thus composed That the Bishops doe hold the principall place in the Church depending of the Pope of Rome and that they are by him assumed in partem solicitudinis And in the Canon concerning the Popes power that it should be said that he hath authority to feede and gouerne the Vniuersall Church in place of Christ from whom all authoritie hath beene communicated to him as Generall Vicar but in the Decree of doctrine they should enlarge the words of the Councell of Florence which are that the holy Apostolike Sea and Pope of Rome hath the Primacie in all The Popes 〈…〉 tter to the Legates the world and is Successor of Saint Peter Prince of the Apostles the true Vicar of CHRIST the Head of all Churches Father and Master of all Christians to whom in Saint Peter by CHRIST our LORD hath beene giuen full power to feede rule and gouerne the Vniuersall Church adding that by no meanes they should depart from that forme which hee was certaine would bee receiued For the substance of it beeing taken out of a generall Councell hee that should oppose would shew himselfe to bee a Schismatike and fall into the censures which by the prouidence of God hauing alwayes beene inflicted vpon the contumacious with the greater exaltation of the Apostolique Sea hee was confident that the cause of the Church would not bee abandoned by the Diuine Maiestie nor by the good Catholiques and he hoped that in the meane space Vintimiglia would be returned whom he meant to dispatch shortly with more ample instructions Hee resolued to goe to Bolonia that he might bee neere and so the better imbrace all occasions of finishing or translating the Councell which before they could bee aduised to Rome did vanish Hee caused a Bull to be made and in case hee should die before his returne the Election should bee made in Rome by the Colledge of Cardinals The Currier was not so soone dispatched for Trent with these Letters The negotiation of the Bishop of Viterbo but Viterbo arriued with the French Reformation and reuiued his trouble The Pope when hee heard it first read was extreamely impatient and brake out into these words that the end of it was to take away the Datarie the Rota the Signatures and finally all the Apostolique authoritie But afterwards he was much pacified 〈…〉 the Bishop who told that his Holinesse might bee able to diuert some things and moderate others granting some few of them He deliuered to him the instruction of Loraine which was that Princes demand many things to obtaine those of which they haue most neede which do not much coÌ„cerne the Apostolike Sea as the vse of the Cup vse of the vulgar tongue and mariage of Priests in which if his Holinesse would giue satisfaction it would be easie for him to receiue honour from the Councell and to obtaine his wished end Hee shewed that many of those Articles did not please the French Bishops themselues who endeuoured to crosse them The Pope vnderstanding these things gaue order that the Articles should bee discussed in Congregation and that Viterbo and Vintimiglia should bee present to informe the occurrences at large in which it was resolued that the Diuines and Canonists should write concerning those propositions and euery one deliuer his opinion in paper And to make some diuersion in France he gaue order to Ferrara to release those fourty thousand Crownes to the King without any condition and to tell him that the Proposition of his Ambassadours in Trent were fit in many parts for the Reformation of the Church which hee desired not onely to haue Decreed but to bee put in execution also yet so as that he did not approue them all because some were to the diminution of the Kings authoritie who will bee depriued of the collation of Abbies which is a great helpe to his Maiestie to reward his good seruants that the ancient Kings hauing their Bishops too potent in regard of their great authority and con 〈…〉 acious against the Regal power did desire the Popes to moderateiy but now the Ambassadours by their propositions would restore that licence which the Predecessours of his Maiestie did wisely procure to be curâ—ed Concerning the Popes authority that it could not be taken away because it was giuen by CHRIST by whom Saint Peter and his successors were made Pastorâ— of the vniuersall Church and Administrators of all Eclesiasticall goods that by taking away the pensions he shall not haue power to giue almes which is one of the most principall charges which the Pope hath throughout all the world that faculty to conferre some Benefices hath beene by fauour graunted to Bishops as Ordinaries which is not fit to bee extended to the preiudice of the Vniuersall Ordinarie which is the Pope that as Tithes are due to the Church de iure diuine so the tenth of the Tithes of all Churches is due to the Pope that for more commoditie this hath been changed into Annats that in case they were incommodious for the Kingdome of France hee did not refuse to finde a temper so that the right of the Apostolique Sea were in some conuenient manner preserued but that as he had often giuen him to vnderstand this could not bee handled in Councell nor by any but himselfe In the end he gaue the Cardinall charge that hauing put all these things to the Kings consideration hee should exhort him to giue new Commissions to his Ambassadours The Pope sent also to Trent the censures concerning those Articles made by diuers Cardinals Prelates Diuines and Canonists of Rome with order The Pope writeth again to the Prelates that they should deferre to speake of them as long as was possible that the Article of Residence and the abuses concerning the Sacrament of Order might entertaine them many dayes that when there was necessitie to propose them they should begin with those which were least preiudiciall as those which appertaine to manners and doctrine deferring to treat of those which concerne Rites and Benefices that in case they were forced to propose them imparting their obiections to the Prelates their adherents they should
vnto him in blood would adhere to that partie and the rather because it was diuulged that by his letters of the eight of Iune hee had giuen commission to the Count of Luna to hold intelligence with the Emperour and the King of France in matters of reformation and libertie of the Councel In these dayes Friar Felicianus Ninguarda Proctor of the Archbishop of Salzburg presented the letters of that Prince and made instance that the Proctors of the Bishops of Germanie might giue voice in Congregations affirming that if it were granted other Bishops of Germanie would send Proctors if otherwise both himselfe and others would depart because they would not bee idle It was answered that consideration should bee had of it and a resolution taken according to right And they gaue an acount hereof to Rome and would not resolue so much as this small particular without aduice from thence But in regard of greater businesses in both places there was no more speach of it The ninth of February the first Congregation of Diuines was held to dispute of Matrimonie Salmeron spake in a very lofty stile and concerning the first Article deliuered the vsuall sayings of the Schoolemen For the second hee alleadged the determination of the Councell of Florence that Matrimony receiueth perfection only by the consent of the contractors neither hath the Father or any other any authority ouer it He defended that they ought to bee condemned for heretiques who attribute power to the father to make it void that the authoritie of the Church was very greate concerning the matter of Sacraments that it can alter whatsoeuer is not of the essence that the condition of publique and secret beeing accidentall the Church had power therein Hee shewed the great inconueniences of secret mariages and innumerable adulteries which follow and concluded that it was expedient to vse a remedie by making them voide He insisted much vpon this inextricable case if after matrimony contracted and consummated in secret one doth contract in publique with another from which being desirous to depart and returne to the first lawfull wife is forced by censures to remaine in the publique contract the poore man is intangled on both sides either in perpetuall adultery or in censures with scandall of his neighbour The next day the Deane of Paris followed who spake copiously out of schoole doctrine of the institution of marriage of the grace which is receiued in it and of condemning him that doth affirme it to bee an humane inuention But vpon the article of clandestine matrimonie hauing disputed that they were true mariages and sacraments he put a doubt whether the Church hath power to make them void He contradicted the opinion that there is authority in the Church ouer the matter of Sacraments hee discoursed that the Church cannot make any Sacrament which is now lawfull to be of no force for hereafter hee exemplified in the consecration of the Eucharist and went through all the Sacraments Hee said the Ecclesiasticall power was not such as to bee able to hinder all sinnes that the Christian Church hath beene 1500. yeeres subiect to that which is now described to bee intolerable and which is of no lesse importance secret mariages haue beene accounted good euen from the beginning of the world and no man hath euer thought to make a nullity in them howsoeuer a publique contract hath often followed them that it seemeth to bee insoluble though it hath inconueniences on both sides that the mariage of Adam and Eue a patterne for all other was without witnesses The opinion of the Doctor was not disesteemed but the Italian Prelats were well pleased that hauing once named the Pope hee gaue him this Epithite with the exposition following Gouernour and moderator of the Roman Church that is of the Vniuersall And this did minister much discourse For the Papalins concluded that it might likewise be said in the Canon of the institution that the Pope hath power to gouerne the Vniuersall Church But the French men answered that there was great difference betweene saying absolutely the Church Vniuersall by which is vnderstood the Vniuersality of the faithfull and saying the Roman Church that is the Vniuersall where the word Roman doth declare the word Vniuersall inferring that hee is Head of the Vniuersall and that all places in which authority is giuen to the Pope ouer all the Church are vnderstood disiunctiuely not coniunctiuely that is ouer euery part of the Church not ouer all together The eleuenth of February the French-men presented in Congregation a letter from their King of the eighteenth of Ianuary in which hee said that howsoeuer hee was assured that the Cardinall of Loraine had imparted to the Synode the happy victory against the enemies of religion whose boldnesse hee hath and doth daylie oppose without respect of difficulty or danger euen exposing his owne life as becommeth the eldest and most Christian sonne of the Church yet himselfe was willing to make them partakers of the same ioy also knowing that the wholesome remedies for the euills Letters from the French K. are presented in Congregation which doe afflict Christian Prouinces haue alwaies beene expected from Councels He desired of them in the name of CHRIST an emendation and reformation answerable to the expectation the world hath conceiued of them and that as himselfe and so many besides haue consecrated life and blood to God in those warres so they in respect of their charge would And de Ferrieres maketh a speach with sinceritie of conscience be carefull of the businesse for which they are assembled The letters being read the Ambassadour de Ferrieres spake to the Fathers in this substance That they hauing vnderstood by the Kings letters and before by the orations of the Cardinall of Loraine and Bishop of Mentz the desolation of France and some victories of the King he would not relate them againe but onely say that the last in regard of the forces of the enemie was miraculous whereof this is an argument that being ouercome yet hee doth liue and committeth spoiles running through the very bowels of France But hee said hee would turne his speech to them onely who are the onely refuge of the miseries without whom France will not bee able to preserue the tables of shipwracke Hee exemplified in the armie of Israel which had not beene able to ouercome Amalec if the hands of Moyses lifted vp to God vnderpropped by Aaron and Vr had not assisted the combartants that the King of France doth not want forces a valiant Captaine the Duke of Guise the Queene Mother to mannage the affaires of warre and peace that there is no other Aaron and Vr but themselues to hold vp the hands of the most Christian King with Decrees of the Synode without which the enemies will neuer bee reconciled nor the Catholiques preserued in the faith that the humour of Christians now is not the same as it was fiftie yeeres since that all Catholiques are
now like to the Samaritanes who did not beleeue the womans relation of CHRIST vntill they had inquired and informed themselues that a great part of Christendome doth study the Scriptures and that the most Christian King had giuen no instructions to his Ambassadours but conformable to them which they haue presented to the Legates who presently will propose them as they haue promised to them the Fathers to whom the most Christian King doth principally send them expecting their iudgement vpon them that France doth not demand any singular thing but common to all the Catholique Church that if any maruell that the most necessary things are omitted in the propositions hee may assure himselfe that they beginne with the smaller matters that they may propose the other of more weight in their fit time as also to giue an easie execution to those which if they the Fathers will not beginne before they depart from Trent the Catholiques will cry out the aduersaries will laugh and will both say that the fathers of Trent doe not want knowledge but a will to doe good and that they haue constituted good lawes without touching them so much as with one of their fingers but leauing the obseruation of them to their posterity And if in the demands exhibited any doe thinke that some thing is contained conformable to the bookes of the aduersaries he holdeth them vnworthy of answere to those who hold them immoderate hee will say nothing but that of Cicero that it is an absurdity to desire temperance of mediocrity in the best things which are so much the better by how much the bigger they are He said the holy Ghost did say to lukewarme moderators that hee would cast them out of the body that they should consider the small good the Church had by the moderate reformation of the Councel of Constance and of the next which he would not nominate for feare of offending the eares of some and likewise of the Councels of Ferrara Florence the Laterane and the first of Trent and how many sorts of men how many Prouinces Kingdomes and Nations haue since departed from the Church Hee turned his speech to the Italian and Spanish Fathers that a serious emendation of Ecclesiasticall discipline was more for the good of them then of the Bishop of Rome the chiefe Vicar of CHRIST and successour of Peter who hath the highest authority in the Church of God that their life and honour was in question and therefore that he would say no more In the answere to the letters and the Ambassadours Oration the King The answere was commended for his pious noble actes and exhorted as if he had been present to imitate his predecessors turning all his cogitations to the defence of the Apostolike Sea and preseruation of the ancient faith and to giue eare to those who preach vnto him the Kingdome of God and not to those who preach a present vtility and an imaginary tranquillity which will neuer be a true peace adding that the King would surely doe so by the help of GOD and in regard of the goodnesse of his disposition of the Counsell of the Queene Mother and of the Nobility of France that the Synod will labour to define things necessary for the reformation of the Church vniuersall and for the good and interests of the particular of the Kingdome of France In the end of the Congregation the Cardinall of Mantua proposed that to make a more quicke dispatch the Congregations of the Diuines might bee held twice a day and Prelates deputed to propose the correction of the abuses in the matter of Order and so it was decreed The biting speach of the Ambassador did pierce the mindes of the Papalins and particularly when hee sayd that the Articles were addressed principally to the Synode Which words they thought were contrarie to the Decree that the Legates onely should propose a principall secret to preserue the Popes authoritie But they were mooued more that he said that he had deferred the proposition of more important matters vntill another time whence they drew great consequences especially hauing alwayes feared that they had not as yet discouered their desseignes and that they did plot greater matters As also to speake vnto the Italian and Spanish Fathers as if they had other interests then the Pope seemed a seditious manner of treating The Ambassadour gaue a copie of his Oration and by those words which hee spake of the Pope That hee hath supreame authoritie in the Church of God some Popish Prelates noted that in reciting them hee had sayd Who hath full power in the Church vniuersall drawing them to the fauour of their opinion and disputing that it was as much to haue full power in the Church-vniuersall as to gouerne the Church-vniuersall which the French-men did so much abhorre in the Decree of the institution But himselfe and the other Frenchmen affirmed that hee had pronounced them as they were written The next day Loraine went to Ispruc to visit the Emperour and King of The Card of Loraine goeth to Ispruc the Romans accompanied with nine Prelats and foure Diuines of the most learned amongst them He had first a promise from the Legats that while hee was absent the Article of the marriage of Priests should not be handled which he did instantly desire that nothing might be determined or preconceiued contrary to the commission which he had from the Kings to obtaine of the Councell a dispensation for the Cardinall of Bourbon to marry Cardinall Altemps also went to Rome recalled by the Pope to be Generall of the A dispensatioÌ„ to marry for the Card of Bourbon Card. Altemps is to be eneâ—â—ll of the Popes army souldiers which he purposed to raise for his owne securitie For vnderstanding that leuies were made in Germany by the Dukes of Saxony and Wittenberg and by the Landgraue of Hassia howsoeuer it was generally beleeued that all was done to assist the Hugonots of France yet considering that the Count of Luna had written that the Dutchmen had a great desire to inuade Rome and did remember the Sacke sixe and thirtie yeeres since hee thought it was wisedome not to bee vnprouided and for the same cause reuiued the treatie of making a combination with all the Italian Princes for the defence of Religion In the congregations the Diuines of the first ranke did vniformly agree in condemning the first article euery part thereof as hereticall as also the second saying that secret marriages were true mariages But there was the difference before metioned betweene Salmeron and the Deane of Paris whether the Church hath power to make them void Those who held the negatiue stood vpon that ground that the matter forme minister receiuer are essential in euery Sacrament in which as being instituted by God no Ecclesiastical power hath any thing to doe They said that the Councell of Florence hauing declared that the consent of the parties onely is necessary to Matrimonie he that
would inferre the word Publique for a necessary condition doeth inferre that the consent only is not sufficient and that the Councell of Florence hath failed in a necessary declaration That CHRIST sayd in generall of Matrimonie that man cannot separate that which GOD hath ioyned meaning both the publique and the secret coniunction That in the Sacraments nothing ought to be affirmed without authoritie of the Scriptures or tradition neither of which doe allow this authoritie to the Church yea by tradition wee finde the contrary because all Churches in all nations throughout the world are vniforme in not pretending any power herein On the contrary it was said to be a cleere case that the Church hath power to make any man vncapable of marriage because many degrees of consanguinitie and affinitie are made hinderances by the Ecclesiasticall law onely and likewise the impediment of a solemne vow was made by the Popes law and therefore secrecie may bee likewise made an impediment by the same authoritie The other part answered that the prohibition by reason of kinred is de iure diuino as Saint Gregory the Pope and many of his successors haue determined that matrimonie cannot be contracted betweene two vntill it bee knowen in what degree of kinred they are ioyned and if other Popes haue restrained this vniuersalitie to the seuenth degree afterwards to the fourth this was a generall dispensation as Diuorce was to the Iewes and that a solemne vow doeth hinder de iure diuino not by the Popes authoritie But Camillus Campeggius a Dominican Friar agreeing with the others that no humane power is extended to the Sacraments added that whosoeuer can destroy the essence of the matter can also make it vncapable of the Sacrament that no man can make water not to be the matter of Baptisme or some bread of wheat not to bee the matter of the Eucharist but hee that shall destroy the water turning it into ayre or shall burne the bread turning it into ashes shall make those matters not to bee capable of the forme of the Sacraments So in Matrimony the ciuill nuptiall contract is the matter of the matrimoniall Sacrament by Diuine institution which beeing destroyed and made of no force can no more bee the matter of it Therefore it cannot bee said that the Church can make a nullity in the secret marriage for so it would haue authority ouer the Sacraments but it is true that the Church can nullifie a secret nuptiall contract which as beeing voyd cannot receiue the forme of a Sacrament This doctrine did much please the generality of the Fathers because it was plaine easie and resolued all the difficulties But Antonius Solisius who spake after him did contradict saying the speculation was true but could not bee applied to this purpose For the reason as it is meant of Baptisme and the Eucharist that whosoeuer doeth destroy the water and the bread doeth make them vncapable of the formes of those Sacraments doeth not argue an Ecclesiasticall power but a naturall so that whosoeuer hath vertue to destroy the water may by this meanes hinder the Sacrament whereby it would follow that hee that can nullifie a ciuill nuptiall contract may hinder Matrimonie but the annullation of such contracts belongeth to the ciuill Lawes and to secular Magistrates therefore they must take heede lest while they would giue authoritie to the Church to make voyd secret marriages it bee not rather giuen to the secular power Amongst those who attributed this power to the Church it was disputed whether it were fit that the Church should vse it And there were two opinions One to make voyd all the secret in regard of the inconueniences which ensue The other that the publique made without consent of parents in whose power they are should be made voyd also And these alleadged two reasons one that as great inconueniences did follow by these in respect of the ruines which happen to families by mariages vnaduisedly contracted by yong men the other that the Law of GOD commanding obedience to parents doeth include this case as principall That the Law of GOD doeth giue this particular authoritie to the Father to giue his daughter in marriage as it plainely appeareth in Saint Paul and Exodus That there are examples of the Patriarches in the olde Testament all married by their fathers That the humane ciuill Lawes haue esteemed the marriages voide which haue beene contracted without the father That as then it was iudged expedient to nullifie secret marriages so now seeing that the Popes prohibition is not sufficient which hath forbidden them without addition of nullitie there is more reason in regard the malice of man will not obey the Law of GOD which forbiddeth to marry without consent of parents that the Synode should adde vnto it a nullity also not because the Fathers haue authoritie to make voyde the marriages of children which is heresie to affirme but because the Church hath authoritie to nullifie both these and other contracts prohibited by diuine or humane Lawes This opinion as honest pious and as well grounded as the other pleased many of the Fathers And so was the Decree framed howsoeuer the publication was omitted for causes which shall be related hereafter But the Prelates did not for beare to discusse the controuersies about the Popes authoritie and institution of Bishops And the Frenchmen did perseuere in their resolution not to admit the words Church-Vniuersall lest they should preiudice the opinion held in France of the superioritie of the Councell and if it had beene proposed would haue made protestation of the nullitie and departed The Pope wrote it should bee proposed whatsoeuer did The Legates dare not propose the Article of the institution of Bishops follow But the Legats fearing that euery little stirre would be much out of season now the Emperour was so neere wrote backe that it was better to deferre it vntill the Article of Matrimony was finished The seuenteenth of February Father Soto was the first that spake in the second ranke who vpon the Article of Diuorce did first distinguish the matrimoniall coniunction into three parts the bond the cohabitation and the carnall copulation inferring that there were as many separations also He shewed at large that the Ecclesiasticall Prelate had authoritie to separate the married or to giue them a diuorce in respect of cohabitation and carnall copulation for all causes which they shall iudge expedient and reasonable the matrimoniall bond still standing sure so that neither can marrie againe saying that this was it which was bound by GOD and could not bee loosed by any He was much troubled with the words of Saint Paul who granteth to the faithfull husband if the vnbeleeuing wife will not dwell with him to remaine separated Hee was not contented with the common exposition that the Matrimonie of the vnbeleeuers is not insoluble alleadging that the insolubilitie is by the law of Nature as also the words of Adam expounded by our
SAVIOVR and the vse of the Church that married vnbeleeuers after they haue beene Baptized are not married againe and that their matrimonie is not different from that of the faithfull And he refolued to approue the exposition of Caietan that the separation mentioned by Saint Paul of the faithfull from the vnbeleeuer is not vnderstood of the matrimoniall bond and that it was a thing worthy to be considered by the holy Synod For Fornication he sayd that it ought not to be a cause of separation from the bond but from copulation and cohabitation onely But he found himselfe much intangled because hee had said first that diuorce might bee granted in many respects and for many causes whereas the Gospel doth admit but one which is Fornication which must needes be vnderstood in respect of the bond because Diuorce in the other two respects may haue many causes Hee gaue many expositions of that place of the Gospel without approcuing or disproouing any of them and concluded that the Article ought to be condemned because the contrary is made an Article of faith by Apostolicall tradition howbeit the words of the Gospel are not so plaine as that they are sufficient to conuince the Lutherans Concerning the fourth Article of Polygamic hee sayd it was against the law of Nature nor could bee permitted so much as to infidels who are subiect to Christians Hee said the ancient Fathers had many wiues by dispensation and the others who were not dispensed with by GOD did liue in perpetuall sinne For the prohibition of marriages at certaine times he briefly alleadged the authoritie of the Church and the disconuenience of marriage with some times and tooke this occasion to say that no man had reason to be grieued because the Bishop might dispence Hee returned to the causes of Diuorce and concluded that the world would not complaine of any of these things if the Prelates did vse their authoritie with wisedome and charity But the cause of all the euils is because they doe not reside but giue the gouernement to a Vicar and oftentimes without conuenient maintenance so that Iustice is ill administred and graces not well bestowed And here hee spake at large of Residence saying that if it were not declared to bee de iure diuino it was impossible to remooue those and other abuses and to stoppe the mouthes of heretiques who not obseruing that the euill commeth from the bad execution lay the blame vpon the Popes constitutions and therefore the Popes authoritie will neuer be defended well but by Residence well established nor that well executed without the declaration de iure diuino and that they did notoriously erre who thought it preiudiciall to the authority of the Pope whereas it is the onely foundation to vphold and preserue it Hee concluded that the Councell was bound to determine the trueth and spake with such efficacie that he was willingly heard by the Vltramontans but did displease the Papalins who thought the time impertinent to touch that matter And it gaue occasion to both parties to renew their practises In the Congregation of the twentieth of February Iohn Ramirez a Franciscan Friar after hee had spoken vpon the same Articles according to the common opinion of Diuines of the insolubilitie of mariage sayd that the same reasons which are betweene man and wife are also betweene the Bishop and the Church and that as the man ought not to depart from his wife so ought not the Bishop to depart from his Church and that this Spirituall bond was of no lesse force then the other which was corporall Hee alleadged Innocence the third who decreed that a Bishop could not bee transferred but by the diuine authoritie because the matrimoniall bond which is lesse sayd the Pope cannot be dissolued by any power of man And he was copious in shewing that the Popes authoritie was rather increased then diminished hereby who as a generall Vicar might make vse of Bishops in an other place where there was more neede as the Prince may employ maried men for publique occasions sending them to other places without dissoluing the matrimoniall bond And hee laboured to resolue the cotrary reasons with much prolixity In the Congregation of that afternoone Doctor Cornisius said that both these Aricles the third and fourth were hereticall because they were condemned by many Decretals of Popes and oxalted the authority of the Apostolique Sea in many words saying that all ancient Councels in the determinations of faith did perpetually follow the authority and will of the Pope Hee exemplified in the Councell of Constantinople in Trullus which followed the instruction sent by Pope Agathone the Councell of Chalcedon which did not onely follow but worship the sentence of St. Leo the Pope calling him also Ecumenicall and Pastour of the Vniuersall Church And after hee had alleadged many authorities and reasons to show that the words of CHRIST spoken to Saint Poter Feede my sheepe doe signifie as much as if hee had sayd rule and gouerne the Church Vniuersall he amplified very much the Popes authoritie in dispensations and other things also Hee brought the authoritie of the Canonists that the Pope may dispence against the Canons against the Apostles and in all the law of GOD except the Articles of faith In the ende hee alleadged the Chapter Si Papa that euery one ought to acknowledge that his saluation doth depend after GOD vpon the holinesse of the Pope amplifying these words because they proceede from a Saint and a Martyr of whom no man can say that he did respect any thing but the trueth At this time Commendone returned from the Emperour whose negotiation had not that successe as the Legats desired For the Emperour hearing his propositions answered that hee must haue time to thinke on them because of their importance and that hee would consider of them and answere The relation of Commendone returned from the Emperour the Councell by his Ambassadour Hee presently gaue an account heere of by letters adding that hee found the Emperour was grieued and had an ill conceit of the actions of the Councell Beeing now returned hee sayd further that by the words of his Maiestie and by that which he had vnderstood by his counsellers and obserued by their proceedings hee thought hee knew that hee was so firme in that bad opinion that hee feared some disorder would ensue That as farre as hee could comprehend the cogitations of his Maiestie were wholly bent to obtaine a great reformation with such prouisions as that it might bee obserued and that hee could certainely affirme that he would not bee content that the Councell should be finished That hee had vnderstood that Delphinus the Nuncio resident hauing named suspension or translation the Emperour was offended Then hee related that there was an opinion in that Court that the Catholique King held intelligence with the Emperour concerning the affaires of the Councel which hee did beleeue because hee was assured that the Spanish
Prelates had sent letters to him in which were complaints against the proceedings of the Italians and many Articles of Reformation which 't is like they would not dart to doe except they knew their Kings minde Hee said also that the Count of Luna when the Popes ministers had spoken of the too much licence of the Spanish Prelates in their speaches answered thus what could bee done if those Prelates should say that they spake as they thought in their conscience Hee layd moreouer that in the conference hee will haue with the Cardinall of Loraine hee was of opinion that they would conclude to make their petitions to bee proposed by the Ambassadours and that his Maiestie had caused his Diuines to consult vpon them and vpon other conciliarie affaires and that howsoeuer himselfe and the Nuncio Delphinus had vsed much diligence yet they were not able to learne the particulars But within a short time they came to light For the Iesuite Canisius do rote to the Generall Laynez that the Emperour was ill affected towards the Councell and made many points to bee consulted on that hee might resolde how to proceede in case the Pope did prefeuere in refusing to propose the reformation or in giuing words contrary to his deeds One point was what Points consulted on in the Emperours cour the Emperours authoritie might be in Councell and that Fredericus Staphilus Confessor to the Queene of Bahemia was the chiefe man in the consultation Canisius desired that one of the Societie might be sent vnto him whom he might bring into the consultation and by him discouer all Whereupon Laynez hauing conferred with Cardinall Simoneta they resolued to send Father Natalis by whom all was discouered And the Articles consulted on were seuenteene 1. Whether a generall Councell lawfully In number 17 assembled by the fauour of Princes may change the order determined by the Pope to be obserued in handling the matters and bring in a new manner 2. Whether it be profitable for the Church that the Councell should handlematters and determine them as it is directed by the Pope or Court of Rome so that it may not doe otherwise 3. Whether if the Pope die in time of the councell the Fathers thereof ought to choose another 4. What the Emperours power is the Sea of Rome being voyde and the Councell open 5. Whether when matters are handled concerning the peace and tranquillitie of the Christian common wealth the Ambassadours of Princes ought to haue a deciding voice howsoeuer they haue it not concerning matters of faith 6. Whether Princes may recall their Orators and Prelates from the councell without imparting it to the Legats 7. Whether the Pope may dissolue or suspend the Counsel without the participation of Princes and especially of the Emperour 8. Whether it be fit that Princes should interpose to cause more necessarie and expedient matters to be handled in Counsell 9. Whether the Orators of Princes may expound to the Fathers in person those things which the Princes commit vnto them to be expounded 10. Whether a meanes may be found that the Fathers sent by the Pope and Princes may bee free in giuing their voyces in Councell 11. What course may be taken that the Pope and Court of Rome may not interpose in ordayning that which is to be handled in Councell that the libertie of the Fathers may not bee hindered 12. Whether a meanes may be found that no fraude violence or extortion bee vsed in deliuering the opinions of the Fathers 13. Whether any thing may bee handled bee it point of doctrine or reformation of the Church before it bee discussed by the learnell 14. what remedie may bee found if the Italian Prelates doecont inue their obstinacie in not suffering matters to be resolued 15. What remedie may be vsed to him 〈…〉 the con 〈…〉 of the Italian Prelates when the Popes authoritie is in question 16. Now the practises may bee remoued which hinder the determination of the point of residencie 17. Whether it bee seemely that the Emperour should personally assist in Councell But a long and serious consultation was held in Rome whether the petitions A consultation in Rome of the French-men ought to be proposed and they consideredred not so much the weight of the things themselues as the consequences thereof For obseruing what de Ferrieres had said in his Oration that the petitions exhibited were of the lighter sort and that others remained of more weight they coniectured that the French-men hauing not made those demands because they desired to obtaine them they aimed to make entrance by that way to propose others which they had in their minde and that by these which they call light the gate being opened passage might not bee denied them what attempt soeuer they would make besides For these and other respects it was resolued to write to the Legates that absolutely they should not bee proposed nor a negatiue giuen but onely a delay interposed and the meanes they were to vse were written also At the same time a writing of an vncertaine Authour came from Rome in answere of those petitions A writing published in Rome against the French petitions which immediately was spread in Trent and in the Emperors Court And it was beleeued in Rome that by these meanes they had giuen a good counterpoise to the instances of the French-men But the Pope was more troubled with the nouitie at the Emperours Court to consult of matters so preiudiciall to him knowing well that the Papall dignitie is preserued by the reuerence and certaine perswasion of Christians that it cannot bee called into question that when the world doeth begin to examine matters apparant reasons will not be wanting to disturbe the best things He obserued that his predecessors had vsed potent remedies in like occasions and that when the foundation of faith is questioned that precept to resist the beginnings taketh place For as in the breaches of riuers if the smallest ruptures be not stopped the chanell cannot be kept full so when there is but a small ouerture against the supreame authoritie and not stopped it is easily caried to an absolute downefall Hee was counselled to write a Briefe to the Emperour concerning this his distaste as Paul the third did to the Emperour Charles about the Colloquies of Spira and reprehend him for questioning those Articles as things that are most cleare and in another Briefe to reproue the Counsellers for perswading him to it and to admonish the Diuines who haue assisted in the businesse to seeke an absolution from the censures But hauing thought well on it hee considered that the state of things was not then as it was vnder Paul First because that disputation was publike whereas this was priuate and concealed of purpose that it might not bee knowne so that hee might dissemble all notice of it whereas if it should continue after his publike reprehension of it hee should put himselfe into greater danger that it was
the world and laughter of those who had forsaken the obedience of the Church of Rome who would bee incited to retaine their opinions with greater obstinacie there had beene no Session held of a long time that while Princes did labour to vnite the aduersaries differing in opinions the Fathers came to contentions vnworthy of them that there was a fame that his Holinesse meant to dissolue or suspend the Councell perhaps mooued thereunto by the present state thereof but that his opinion was to the contrary For it had beene better it had neuer beene begun then left vnperfect with the scandall of the world contempt of his Holinesse and of the whole Clergie preiudice of this and other future generall Councels losse of that small remainder of Catholiques and opinion of the world that the end of the dissolution or suspension was onely to hinder the reformation that in the intimation of it his Holinesse did desire his consent and of other Kings and Princes which he did in imitation of his predecessors who alwayes haue thought it necessary for many respects that the same reason doth conclude that it cannot be dissolued or suspended without the same consent And he exborted him not to hearken to those who would haue him to dissolue it a thing shamefull and vnprofitable which vndoubtedly would be a cause of Nationall Councels so much abhorred by his Hol. as contrary to the vnity of the Church which as they haue been hindred by Princes to preserue the Popes authoritie so they cannot be denyed or deferred any more Hee perswaded him to maintaine the libertie of the Councell which was impeached principally by three causes One because euery thing was first consulted of at Rome another because the Legats had assumed to themselues onely the libertie of proposing which ought to be common to all the third because of the practises which some Prelats interested in the greatnesse of the Court of Rome did make He said that a reformation of the Church being necessary and the common opinion being that the abuses haue their beginning and growth in Rome it was fit for common satisfaction that the reformation should bee made in Councell and not in that Cittie And therefore desired his Holinesse to be content that the demands exhibited by his Ambassadours and by other Princes might be proposed In the conclusion he told him hee purposed to assist in Councell personally and exhorted his Holinesse to doe the like This letter was dispatched the third of March and it gaue much offence With which his Holinesse is offended to the Pope For hee thought that the Emperour did embrace much more then his authoritie did reach vnto and passed the termes of his Predecessors men more potent then himselfe But he was displeased more when hee was aduised by his Nuncio that hee had sent copies of the same Letter to other Princes and to the Cardinall of Loraine also which could bee done to no other end but to incite them against him and to iustifie his owne actions Besides Doctor Scheld great Chancellor to the Emperour perswaded Delphinus the Popes Nuncio in that Court that he would be a meanes that the words Vniuersalem Ecclesiam might bee taken away which did inferre the superioritie of the Pope aboue the Councell saying that these times did not comport they should be vsed and that the Emperour and himselfe also did know that Charles the fift of happy memory did hold the contrary opinion in this article and that they should take heed of giuing occasion to his Maiestie and other Princes to declare what they thinke 〈◊〉 The Pope considered that Loraine also had written that it was not 〈◊〉 to 〈◊〉 the difficultie of the words Vniuersalem Ecclesiam c and the aduice which came from Trent that the Cardinall said that neither himselfe nor the French Prelats could endure them that they might not â—anâ—nize an opinion contrary to all 〈…〉 ance which when men came to speake plainly in the discussion of this point would haue more fauorers then was beleeued that they were deceiued who thought she contrary which shewed clearely that hee had treated hereof at the Emperours Court These things considered the Pope thought fit to make a good answere and to send about also to iustifie himselfe Therefore hee wrote to the Emperour that hee had called the Councell with the participation of him and of other Kings and Princes not because And answereth the letter thus the Apostolike Sea had need in gouerning the Church to expect the consent of any authority whatsoeuer because hee had pleniâ—ude of power from CHRIST that all the ancient Councels haue beene assembled by authority of the Bishop of Rome nor any Prince euer interposed but as a meere executor of his will hee had neuer had any purpose either to dissolue or to suspend the Councell but hath alwayes purposed to giue a compleat end for the seruice of GOD that by consulting Rome of the same matters which were disputed in Trent the libertie of the Councel was not only not hindred but promoted rather that no Councell was euer celebrated in absence of the Pope but that hee hath sent instructions which the Fathers haue also followed that the instructions doe still remaine which Pope Celestinus sent the Ephâ—sine Councell Pope Leo to that of Chalcedon Pope Agatho to than of Trullus Pope Adrian the first to the second of Nice Pope Adrian the second to the eighth generall Councell of Constantinople that for proposing in the Councell it hath alwayes belonged to the Pope whensoeuer he hath bin present yea he alone hath resolued and the Councell done nothing but approoue that in absence of the Pope the Legats haue euer proposed or others deputed by them in conformitie whereof the Councell of Trent hath determined that the Legates should propose that this is necessary for the keeping of order in regard there would be a great confusion if the Prelats 〈…〉 iltuously and one against another might set on foote matters seditious and in conuenient that the Legaes haue neuer refused to propose any thing that is profitable that the practises made by dideâ—s against the authoritie of the Apostolike Sea hath much displeased him that all the bookes of the Fathers and Councels are full that the Pope successour of Peter and Vicar of CHRIST is Rastor of the vniuersall Church that many conuenticles and 〈◊〉 haue beene made in Trent against this trueth how soeuer the Church hath alwayes vsed this forme of speech as his Maiestie might feel 〈◊〉 the place which he sent him cited in a paper inclosed 〈…〉 present A paper full of quotations 〈◊〉 haue 〈◊〉 because his Legates vsing 〈…〉 bad 〈◊〉 〈…〉 g take occasion to speake against the libert of the Councell had 〈…〉 to bee contemned so that the Councell might be◠〈…〉 that for reformation hee de 〈…〉 it should 〈…〉 and absolute and hath continually solliâ—â—ted his Legates to resolue vpon 〈◊〉 concerning the Court the
the Pope for maintenance of his Court yet hee could not commend that payment as well for the maner as the quantitie because it would be enough if the twentieth part were payd whereas this is perhaps more then the tenth and for the manner that no man ought to bee forced to pay them but after the yeere was ended And seeing that the Court of Rome must bee maintained by the contributions of all Churches it is iust that they should receiue some profit thence whereas many and almost all the abuses of Christendome doe arise by meanes of the Officers thereof of which the Synod ought to aduertise his Holinesse that 〈◊〉 might make proâ—uision therein Hee descented to speake in particular of the ordinaâ—â— of Priests made at Rome saying that the Canons and decrees are not obserued in them and that it would be necessary to decree that in case the Priests ordained in Rome were not sufficient the Bishops notwithstanding the ordination might suspend them and that the suspended might not by way of appellation or other recourse hinder the determination of the Prelate The last that spake in that Congregation was the Bishop of Osmo who said that as the abuses of Order are collected so it were good to handle penances and Indulgences also because all those three matters are of affinity and goe hand in hand In another Congregation the Bishop of Guadice spake very long and amongst other things made as it were an inuectiue against the ordination The Bishop of Guadice speaketh against titular Bishops of titular Bishops vpon occasion of speaking on the fourth Article of the abuses in which he said that to redresse the great scandals which doe arise by meanes of such Bishops there should be no more created without vrgent necessitie and in that case before they were ordained the Pope should make prouision that they might liue according to the dignitie of a Bishop He said that to the dignitie of a Bishop is annexed the hauing of a place and a Diocesse and the Bishop and Church are relatiues as man and wife of which one cannot be without the other and therefore it did imply a contradiction to say that titular Bishops were lawfull He said their ordination was an inuention of the Court and vsed these words Figmenta humana that there is no mention of them in antiquitie that if any Bishop were depriued or did renounce he was not held to be a Bishop as he is not an husband who wanteth a wife that the old Canonists do write that there is a nullity in the ordinations made by him who hath renounced his Bishoprick that the Simonies and indecences which do arise by meanes of these Bishops and the other corruptions of discipline are nothing in comparison of this abuse of giuing the name of Bishops to those who are not and to alter the institution of CHRIST and the Apostles Simon de Negri Bishop of Sarzaua entring into the same matter sayd Who are defended by the Bishop of Sarzana that in a Bishop are to bee considered Order and Iurisdiction in respect of Order he hath nothing but that he is minister of the Sacraments of Order and Confirmation and by Ecclesiasticall constitution hath authoritie of many consecrations and benedictions which are forbid to simple Priests But in respect of iurisdiction hee hath authoritie of gouernment in the Church whereas titular Bishops haue the power of Order onely without in risdiction and therefore it is not necessary they should haue a Church And if a Bishop was not consecrated in former times except hee had a Church giuen him this was because no Deacons or Priests were consecrmed without a â—itle Afterwards it appearing that more seruice was done to God and to the greatnesse of the Church hauing Priests without title the same ought to bee concluded of Bishops yet so as that to auoyd abuses it was conuenient not to ordaine any without giuing them where on to liue that they may not be forced to indignities but otherwise it is necessary they should bee created to supply the places of vnable Bishops or of those who haue a lawfull cause to bee absent from their Churches or of great Pâ—elates imployed in greater affaires and therefore he did approue the Article as it was vnfolded The Bishop of Lugo discoursed of Dispensations saying that there were many matters concerning which if the Synod would make decrees declaring them to be indispensable it would bee a great seruice to God and benefit to the Church Which hee did not say because the Synod might giue a Law to his Holinesse but because they are things in which dispensations of Popes cannot be admitted and if in a rare case in a whole age a reasonable cause to dispense might happen once yet the dispensation would not be iust Of Dispensations in that case neither For it is conuenient that a priuate person should support some grieuance when there is a great publike benefit as also where many cases deseruing dispensations may occurre to take away occasions of obtaining surreptions supplications and graces it is better to bee auaritious then liberall One of the difficulties of the Councell which was about Bishop Tilefius the Secretary in regard of whom frequent instance was made that the Actes of the Councell might be written by two did cease of itselfe For he not able to support the paine of the stone any longer resolued to bee cut After he was retired that charge was giuen to the Bishop of Campania whose first action was in the Congregation of the seuenth of â—une to reade the answer The answere to Birague which the Legats had made to giue to the President Birague which being long and proposed on the sudden not assisted in voice by any of the Legats and very ambiguous with words which might be drawen to the commendation or the dispraise of the accord made by the King was not vnderstood by all in the same sence whereupon there were diuers opinions amongst the Prelats The Cardinall of Loraine first spake at large of it and was not vnderstood whether hee did approoue it or not The Cardinall of Varmia vrged to it by Morone desired him after hee had made an end to declare plainely what he thought and he answered that it did not please him to the great distaste of Morone who had shewed it to him before and he seemed to be content Madruccio who followed referred himselfe to the Fathers of the others some did approue it and some not The French Prelats complained that against the orders obserued in the Synod in like occasions the answer was deferred and disputed The Bishop Ambassadour of the Duke of Sauoy when it was his turne to speake said that the matter ought to bee referred absolutely to the Legats and the two Cardinals When all the voices were deliuered the Archbishop of Lanciano stood vp and said that howsoeuer hee had concluded otherwise in his suffrage yet hauing heard the Ambassadour he was of
howsoeuer Morone said it was superfluous and that nothing was to be done but to delay the answere without troubling his Holinesse In the negotiation of Princes especially those which doe not touch the substance of their State it happeneth that howsoeuer they do change opinion by the change of occurrences yet by the perswasions made before the change things contrary to their new will do fall out And so it was that the perswasions made by the Queene mother to the King of Spaine before she resolued to giue totall satisfaction to the Pope concerning the Councell did produce the effect of that Letter of the King Therefore Morone who did penetrate the bottome did not hold that esteeme of it as some thought The fifteenth of â—une Morone proposed in Congregation that the fifteenth of Iuly might bee appointed for the determinate day of the Session Segouia and some few others said they saw not how the difficulties which were vpon their hands could be resolued in so short a time of Hierarchie of Order of the institution of Bishops of the preheminence of the Pope and of Residence and that it was better to decide the difficulties first and afterwards to appoint a short terme for the day of the Session then to appoynt it now and afterwards to prolong it with indignitie But the contradictors being but few the proposition was established as it were without difficultie The next day Laynez Generall of the Iesuites in giuing his suffrage bent all his forces The suffrage of Laynez to answere whatsoeuer had beene said by others not conformable to the dectrine of the Court with so great affection as if his saluation had beene in question In the matter of dispensations he was exceeding copious saying it was spoken without reason that there is no other power of dispensing but interpretatiue and declaratiue for so the authoritie of a good Doctor would bee greater then of a great Prelate and that to lay the Pope cannot by dispensation disoblige him who is obliged before God is nothing but to teach men to preferre their owne conscience before the authority of the Church which conscience because it may bee erronious as it is for the most part to referre men to that is nothing but to cast euery Christian into a bottom lesse pit of dangers that as it cannot be denied that CHRIST had power to dispence in euery law nor that the Pope is his Vicar nor that there is the same tribunall and consistory of the Principall and the Vice-gerent so it must bee confessed that the Pope hath the same authority that this is the priuiledge of the Church of Rome and that euery one ought to take heede in regard it is heresie to take away the priuiledges of the Church because it is nothing but to denie the authority which CHRIST hath giuen it Then hee spake of reforming the Court and said that it is superiour to all particular Churches yea to many ioyned together and if it doeth belong to the Court of Rome to reforme each Church which doeth appertaine to euery Bishop in Councel and none of them can reforme the Roman because the scholar is not aboue his master nor the seruant aboue his Lord it followeth by necessary consequence that the Councell hath none authority to meddle in that businesse that many did call those things abuses which if they were examined and sounded to the bottome would be found to be either necessary or profitable that some would make the Sea of Rome as it was in the time of the Apostles and of the Primitiue Church without distingushing the times not knowing what doth belong to those and what to these that it is a plaine case that by the prouidence and goodnesse of GOD the Church is made rich and that nothing is more impertinent then to say that God hath giuen riches and not the vse For Annates hee sayd that it is de iure diuino that Tythes and first Fruites should bee payd to the Cleargie as the Iewes did to the Leuâ—â—es and as the Leuites payd the Tenthes to the high Priest so ought the Ecclesiasticall order to the Pope the rents of Benefices being the Tythes and the Annates the Tythes of the Tythes This discourse displeased many and particularly the French-men and there were Prelates who noted some things which they meant to answere if occasion serued when their turne was to speake The Spaniards and French-men thought that that Father spake thus by Fauours done vnto him order or by consent of the Legates alleadging for an Argument the many fauours which were done vnto him vpon all occasions and especially because whereas other Generals were wont to stand on their feete and in their place when they gaue their voyce Laynez was called into the middle and made to sit downe and many times a congregation was made for him onely to giue him commoditie to speake what hee would and howsoeuer none was euer halfe so prolike as hee yet he was praysed and those against whom hee spake could neuer bee so briefe but they were reprehended for being too long But Laynez knowing what offence the French-men did pretend His excuse to haue receiued sent his companions Torre and Cauillone to make an excuse to Loraine saying that his redargutions were not meant of his Excellencie or any of the French Prelates but of the Diuines of the Sarbone whose opinions are not conformeable to the Doctrine of the Church This beeing related to the Cardinall in a Congregation of Giueth distast to the French-men French-men held in his house the excuse did much distast the Prelates some saying it was petulant and others scornefull and those few Diuines which remained were sensible of it so that Hugonias himselfe whom they had bought did thinke it vnsufferable Verdun thought hee was touched in particular and obliged to reply and prayed the Cardinall to giue him leaue and occasion Hee promised to speake modestly and to shew that the doctrine of the Sorbone was orthodoxe and that of the Iesuite new and neuer heard of in the Church before that is that the key of authoritie is giuen by CHRIST without the key of knowledge that the holy Ghost giuen for the gouernement of the Church is called by the holy Scripture the spirit of trueth and the operation thereof in the gouernours of the Church and Ministers of CHRIST is to leade them into all trueth that for this cause CHRIST hath made his Ministers partakers of his authority because hee hath withall imparted to them the light of doctrine that Saint Paul to Timothie writing that hee is constituted an Apostle doeth expound it thus that is a Doctor of the Gentiles who in two places prescribing the conditions of a Bishop saith he must bee a Doctour that obseruing the vse of the primitiue Church it will appeare that the faithfull did goe to Bishops for dispensations and declarations because those onely were assumed to that charge who were most of all
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
for the residue with a small variation of words and those not belonging to the substance satisfaction was giuen to all the Fathers The Spaniards who could not obtaine in Congregation the declaration for the institution of Bishops as they desired did the thirteenth day at night assemble in the house of the Count of Luna where Granata and his adherents perswaâ—ed him to protest to the Legates in case the determination of that point should bee omitted but others disswaded it as a thing which might raise a great commotion The whole Congregation was spent in disputes and ended in contention deferring the resolution vntill the next morning When the Count hearing againe the diuersitie of opinions and considering that it would much displease the Pope all the Italian Bishops and all the French men who had reformed their opinions prayed Granata to thinke as others did in regard it was not a matter of conscience because the question was not in what manner it should bee refined but whether it should be refined or omitted Granata not changing but saying that hee thought in his conscience the determination was necessary hee desired him that hee would speake his opinion quietly and freely and content himselfe if it were not embraced by others and abstaine from contentions which both hee and the others promised to doe The next day which was the next before the Session a generall congregation was held in which Morone did propose whether the Fathers were pleased that in the Articles of Residence and of the age of those who are to bee ordained mention should bee made of Cardinals and particularly of the age Few did consent and most of them did discourse that there is no cause to make any Cardinals vnder age except Princes in whom age is not considerable because they doe honour the Clergy of what age soeuer they bee and that it was to no purpose to make a Decree where there was no abuse But in the particular of the residence the greater part was of opinion they should bee named But some contradicted because it would bee an approbation that Cardinals might haue Bishopriques and by consequence Commendaes which was not fit to doe but to leaue them to their conscience which must needes tell them that they are not exempt from the generall precept rather then by naming them to approoue two abuses at once plurality of Benefices and Commendaes Afterwards some other particulars of small weight beeing handled and concluded all which was to bee published in Session was read againe the Prelates giuing their opinions onely with the word placet Some Spaniards and Italians in number twenty eight answered negatiuely and the others being 192. did consent and in the end Morone concluded that the Session should be held He thanked the Fathers for accepting the Decrees and exhorted the others to ioine with them and prayed the Count of Luna to perswade his Prelats that seeing the vniuersall concourse of all the Councell in one opinion they would not dissent Whereof speaking with him more particularly after the congregation he promised that whensoeuer the Popes authority should bee declared according to the forme of the Councell of Florence the institution of Bishops should bee declared also to bee de iure diuino The Spanish Prelates beeing assembled that day at night in the house of the Count after many discourses grounding themselues vpon the Cardinals promise were content to accept all things The fifteenth of Iuly beeing come they went all to Church early in the The Session morning with the vsuall order where the accustomed ceremonies were vsed The Bishop of Paris sang Masse and the Bishop of Aliffe preached and did offend the French-men by naming the King of Spaine before their King as also the Polonians by naming Portugall before Polonia and the Venetians by mentioning the Duke of Sauoy before their Republique He seemed to say also that the celebration of the Councell was a continuation with the precedent of Paul and Iulius wherein the Imperialists and French-men had ill satisfaction He spake also of the faith and manners of the heretikes and catholikes and said that as the faith of the Catholiques was better so the heretiques did exceede them in good life which did giue much distaste especially The preacher ostendeth many Ambassadours to those who remembred the saying of our Sauiour and of Saint Iames that faith is not shewed but by workes At that instant nothing was sayd for feare of troubling the ceremonies But the next day the French Ambassadours the Polonian and the Venetians desired the Legats that the Sermon might not be printed nor put amongst the acts of the Councell The Masse and the other prayers being ended the Briefes of the Legation of the Cardinals Morone and Nauaggero were read as also the Mandats of the King of Polonia of the Duke of Sauoy the letter of the Queene of Scotland and the Mandate of the Catholique King Afterwards the Decrees of the doctrine of faith were read in which there was no contradiction but onely that the maior part of the Spaniards sayd they did consent vpon condition that the Lords the Legates should performe the promise made to the Ambassadour of their King The Decree of faith did containe in substance 1. The Sacrifice and the Priesthood are vnited in each law therefore there beeing a visible sacrifice The Decree of faith in the New Testament that is the Eucharist it must be confessed necessarily that there is a visible and externall Priesthood in which power is giuen by diuine institution to consecrate offer and minister the Eucharist and to remit and retaine sinnes 2. Which Priesthood beeing diuine must haue many Orders of Ministers to serue in it which must ascend from lower to higher ministeries because the Scripture maketh mention of the name of Deacons and from the beginning of the Church the ministeries of Subdeacons Accolythites Exorcists Readers Ostiaries were vsed placing the subdeaconship amongst the greater Orders 3. And because grace is conferred in the holy ordination Order is truly and properly one of thé seauen Sacraments of the Church 4 In which a Character beeing imprinted which cannot be blotted out the Synode doth condemne those who say that Priests haue sacerdotal power for a time so that they may returne to the world and not exercise the ministery of the word of God And doth condemne those who say all Christians are Priests or haue equall spirituall power which is nothing but to confound the Ecclesiasticall Hierarchie which is in an order as an armie of souldiers To which Hierarchicall order doe belong especially Bishops who are superiour to Priests to whom it appertaineth to administer the Sacrament of Confirmation to ordaine Ministers and to performe other functions The Synode doth teach also that in the ordination of Bishops Priests and other degrees the consent vocation or authority of the Magistrate or of any other secular power is not necessary and that those who called onely or instituted
Fathers were admonished to put vp in writing to the deputies the abuses obserued by them in the matter of Matrimonie The voyces beeing all giuen concerning the Anathematismes two Articles were proposed the promotion of married persons to holy Orders and the making voyde of clandestine marriages For the former the Fathers Two new Articles concerning married Priests and secret mariages did vniformely and without difficultie agree on the negatiue and the Arch-bishop of Prague and the Bishop of Fiue Churches who perswaded them to thinke better on it were scarcely heard But the other of clandestine marriage did not passe so For one hundred thirty and sixe did approue the making it voyd fiftie seuen did contradict and ten would not declare themselues The Decree was composed according to the opinion of the Maior part that howsoeuer clandestine mariages were good so long as the Church did not make them voyde and therefore the Synod doth anathematise him that thinketh the contrarie yet the Church hath alwayes detested them And now seeing the inconueniences the Synod doth determine that all persons which hereafter shall either marrie or betroth themselues without the presence of three witnesses at the least shall bee vnable to contract and whatsoeuer they doe therein shall be voide And another Decree followed commanding the Banes but concluding that if there were a necessitie to omit them the mariage might be made so that it were in presence of the Parish Priest and of fiue witnesses at the least publishing the Banes afterwards vpon paine of excommunication to him that should contract otherwise But that great number which would make void the secret mariages was diuided into two parts some following the opinion of those Diuines who grant power to the Church to make the persons vncapable and some those who say it may make the contract voide And the Legates themselues did differ Morone was content with any resolution so that they might dispatch Varmiense thought that the Church had no power herein and that all mariages celebrated in what manner soeuer with consent of the persons contracting are good Simoneta said that the distinction of the contract of Matrimonie from matrimonie it selfe and the giuing of power to the Church ouer the one and not ouer the other seemed to him sophisticall and chimericall and was much inclined not to make any innouation Concerning the abuses of Matrimonie many Prelates considered that the causes to hinder mariages and to make them voyde though they were contracted were so many and happened so often that there were but few not subiect to some of those defects and which was more persons did contract ignorantly either not knowing the prohibition or the fact or by forgetfulnesse in whom after they knew the trueth many perturbations and scruples did arise as also suits and contentions about the legitimation of the issue and the dowries The impediment of kinred contracted in baptisme was particularly alleadged for a very great abuse because in some places twenty or thirty men were inuited for God-fathers and as many women for God-mothers betweene all which by Ecclesiasticall constitution a spirituall kinred doth arise who oftentimes not knowing one another do ioyne in marriage Many thought fit to take away this impediment not because it was not well instituted at the first but for that the cause of the institution beeing ceased the effect ought to cease also They considered that the gossips were then sureties to the Church for the faith of the children baptized and therefore were bound to instruct and chatechize them according to their capacitie by which meanes they conuersed often and familiarly with them and their parents as also the gossips amongst themselues by which meanes a certaine relation did arise betweene them which was a cause to be reuerenced and sufficient to prohibite marriage as all other causes to which reuerence ought to bee borne But afterwards when vse bad abolished whatsoeuer was reall herein and the God-father did seldome see his God-childe and had no care at all of his education the cause of reuerence ceasing the relation ought not to haue place Likewise the impediment of Affinitie by fornication nullifying marriages vntill the fourth degree it beeing a matter of secrecie did ensnare many who vnderstanding the trueth after the mariage were filled with perturbations For kinred of Consanguinity and Affinity it was said that the same account beeing now not made of it as formerly was and amongst great personages scarce memorie kept of the fourth degree that might bee omitted also Wherein there was much disputation Some thought that as seuen degrees of kinred did hinder marriage for many hundred yeeres and Innocentius the third tooke away three of them at once restrayning the impediment vnto the fourth alleadging very common reasons that there are foure Elements foure humours of mans body so it appearing now that foure cannot bee obserued without many inconueniences the impediments may bee more iustly restrayned to the third Others contradicted and sayd that so they might hereafter proceede further and at the last come to that of Leuiticus which would cherish the opinion of the Lutherans and therefore did conclude that it was dangerous to innonate Which opinion after much examination did preuaile Some thought that the impediment of fornication beeing secret ought wholly to beetaken away But they preuailed not because there appeared an inconuenience in regard that many things which first are secret are published afterwards Many were of opinion that no nouitie should bee made in these prohibitions but power granted to Bishops to dispence and maintained that it was better to giue it to them then to the court because they knowing better the merits of the fact and the causes may exercise distributiue iustice more exactly herein They sayd the court of Rome doth often giue dispensations to persons not knowen who obtaine them by deceipt and that diligence cannot be vsed in regard of the distance of the Countreys besides the world beeing scandalized thinking they are not giuen but for money that imfamie ought to be taken away The Spaniards and French-men laboured effectually herein but the Italians said they did it to make themselues all Popes and not to acknowledge the Apostolique Sea and that the difficultie of sending to Rome and negotiating the expedition with paines and cost was profitable because by that meanes few marriages were contracted in degrees prohibited whereas if by granting power to Bishops there were aâ—facility herein the prohibitions would in a short time come to nothing and so the Lutheranes would gaine their opinion Here upon a common inclâ—natioâ— grew that none should bee dispensed with in these prohibitions but for a very vrgent cause into which opinion those who could not preuaile for the Bishops did enter also thinking it was more for their credit if that which was forbid to them were not granted to others After many discourses in the Congregations it was resolued to restraine spirituall kinred and affinity by mariage and
Councell it was not iust to condemne them in absence hauing not been called to this Councell Therefore that the Fathers would bee pleased so to accommodate the Canons concerning this matter that they may not doe them any preiudice The Legates hauing receiued this demaund did cause it to bee proposed without making any particular examination of it which caused a whispering amongst the Fathers And in the next Congregation some of them touched that string repeating the same that it was not iust to condemne the Grecians not heard nor cited The Archbishop of Prague opposed and said that by the generall citation of all Christians they also were vnderstood to be cited by the Pope To which the Cardinall of Varmia added that his Holinesse had sent particularly to inuite the Duke of Muscouia and howsoeuer he knew not wel that hee had inuited other of the Greeke Church in speciall yet it ought to bee presupposed that the whole nation was called euen by speciall inuitation besides the generall intimation was sufficient as the Archbishop had said Whereupon the Legates gaue order to the Secretarie to take that particular out of the petition of those Ambassadours that is that the Grecians haue not beene called But as well in regard of their proposition as of the opinion of Saint Ambrose they would not vse the word Anathema but found a temper that is not to condemne those that say that Matrimony may bee dissolued for adulterie and another contracted as Saint Ambrose and some Greeke Fathers did say and as the Easterne Church doeth practise but to anathematize those who say the Church may erre teaching that the Matrimoniall bond is not broken by adultery and that it is not lawfull to contract another as the Lutherans doe maintaine This forme was generally approued many did praise it and say that the Councel was assembled only to condemne the opinions of the Protestants and not those of other Nations Yet some doubted how one could bee condemned for saying the Church did erre in teaching an article the contrary whereof was not condemned But seeing that it was fauoured by so many they contented themselues And because the proposition about the mariage of children did bring in a generall question whether the Church could make mariages void all beganne to speake of it howsoeuer it had beene spoken of before the voices collected and the Decree composed accordingly as hath been said Cardinall Madruccio maintained the negatiue and alleadged many reasons and arguments saying that he would oppose in Session also And Varmiense and Simoneta spake as much But Laynez Generall of the Iesuites hauing dispersed a writing against the irritation made a greater confusion and gaue occasion to many to be more constant and courageous in the other opinion And in the Congregations they beganne to answere one anothers reasons with such prolixity that the Legats were almost of opinion to omit that matter for feare it would hinder the Session and the rather because the Bishop of Sulmona did first make a question in publique Congregation whether that matter of irritation did belong to doctrine or reformation The Bishop of Segouia who spake after him made a long discourse to shew that it could not be reduced to doctrine and therefore the maior part hauing approoued the irritation the Decree was as good as established The Bishop of Modena followed the same opinion adding that to handle that matter by way of doctrine would take away all meanes of making any reformation whatsoeuer For in all Articles the same difficultie might be moued whether the Church hath authoritie in that particular which is handled which would bee as much as to put Armes into the hands of heretikes and to take all authoritie from the Church because it would not bee fit to meddle with that to which it might be doubted whether their authoritie did extend He complianed that that question was moued by him who ought to hold it as cleare and decided This opinion pleased many who sayd that it neuer ought to bee disputed whether the Church can doe any thing or not but to take it for granted that as all power in heauen and earth is giuen to CHRIST so the Bishop of Rome his Vicar hath as much which being communicated by him to the generall Councel it must be defended that it wanteth no power to doe whatsoeuer is profitable without disputing whether it concerne doctrine or not It pleased those also who desired the dispatch of the Councel perceiuing that the difficultie promoted might hinder the ending thereof and cause a scandall And the Legates and principall Italians vsed perswasions that it might not bee spoken of in regard there was no cause to treat of it with the French men or the Spaniards who did all agree in opinion that secret mariages ought to bee made voide And many assemblies of Prelates were made both amongst themselues and with the Legates to this end and it was resolued that the decree should not onely not bee placed with the doctrine that it might not seeme to be a part of it but also that it should not bee so much as in a Chapter apart lest it might bee doubted whether it was held to be such or not but that it should bee inferted amongst the articles of Reformation And to remooue all difficultie the more it was resolued also so to compose the decree that they might not seeme to handle that matter purposely but to mingle it with the first article of the abuses which was a prouision to restore the Banes ordained by Innocentius the third which had been intermitted and in decreeing as well this as all the other conditions appropriated for the publike forme of Matrimonie it should bee added in two wordes onely as it were incidently that all contracts made otherwise were void and so passe it ouer and say no more And the Decree was composed according to this sence and reformed often alwayes very intricately and the later had euer more difficulty then the former And amongst other alterations this point established before as hath been said was changed that the presence of three witnesses was sufficient for absolute validity and in stead of one witnesse it was substituted that euery Matrimonie should be void contracted without the presence of the Priest a thing which did much exalt the Clergie seeing that so principall an action in Politicall and Economicall administration which vntill then had beene onely in the hands of those to whom it belonged came to be in the power of the Ecclesiasticall order there remayning no meanes to contract Matrimonie if two Priests that is the Parish Priest and the Bishop interested for some respects shall refuse to afford their presence I haue not found in the memorials who was Author of this great aduantage as many other particulars of importance are hid from mee also whereof I would willingly make mention I ought not to defraud Francis Beaupere Bishop of Metz of his due honour who thinking it
principall points were That they might say to the Fathers as the Ambassadours of the Iewes did to the Priests Ought wee also to continue fasting lamenting That there are more then 150. yeres part since the most Christian Kings haue demanded of the Popes a reformation of the Ecclesiasticall discipline that for this end only they haue sent Ambassadors to the Synods of Constance Basil and the Lateran to the first of Trent finally to this second What their demands were Iohn Gerson Ambassadour in that of Constance the Orations of Petrus Danesius Ambassadour in the first of Trent of Guido Faber and of the Cardinall of Loraine in this second doe testifie in which nothing was demanded but the reformation of the manners of the ministers of the Church and notwithstanding this they must still fast and lament not seuentie yeeres but two hundred and GOD grant they be not three hundred and many more And if any should say that satisfaction hath beene giueth them by Decrees and Anathematismes they did not thinke that this was to satisfie to giue one thing in payment for another If it shall bee said that they ought to bee satisfied with a great bundle of reformations proposed the moneth before they had spoken their opinion concerning that and sent it to the King who had answered that he saw few things in it befitting the ancient discipline but many things contrary That that is not the plaster of Isaias to heale the wound but of Ezekiel to make it raw though healed before That these additions of excommunicating and anathematizing Princes was without example in the ancient Church and did make a way to rebellion and all the Articles concerning the reformation of Kings and Princes haue no ayme but to take away the libertie of the French Church and offend the Maiestie of the most Christian Kings who by the example of Constantine Iustinian and other Emperours haue made many Ecclesiasticall lawes which haue not onely not displeased the Popes but they haue inserted some of them in their Decrees and iudged Charles the Great and Lewis the ninth principall authors of them worthy of the name of Saints He added taht the Bishops had with them gouerned the Church of France not only since the times of the Pragmatique or Concordate but foure hundred yeeres and more before the booke of the Decretals and that these lawes haue beene defended and renewed by the later Kings since that the Decretals substituted in place of them haue derogated from them in the times following That the King beeing now of age would reduce those lawes and the libertie of the French Church into obseruation because there is nothing in them contrarie to the doctrine of the Catholique Church to the ancient Decrees of Popes nor to the Councels of the Church vniuersall Hee said moreouer that those lawes doe not prohibite Bishops to reside all the yeere and to preach euery day not onely nine moneths and in the feasts as was decreed in the last Session nor forbid them to liue in sobrietie and pietie and hauing the vse onely and not the benefit of the reuenues to distribute them or rather to render them to the poore who are owners of them And hee proceeded in naming other things of the Councel with the like ironicall manner that hee seemed to iest at them Hee added that the power giuen by GOD to the King the lawes of France and the libertie of the French Church haue alwayes forbid Pensions Resignations in fauour or with Regresse pluralitie of Benefices Annats Preuentions and to litigate for the Possessorie before any but the Kings Iudges or for the propriety or other cause ciuill or criminall out of France and forbid also the hindering of appeales as from abuse or to hinder that the King Founder and Patron of almost all the Churches of France may not make vse of the goods and reuenues though Ecclesiasticall of his Subiects for instant and vrgent necessitie of the Common-wealth Hee said afterwards that the King marueiled at two things One that they the Fathers adorned with so great Ecclesiasticall power in the ministerie of GOD assembled onely to restore Ecclesiasticall discipline not regarding this should binde themselues to reforme those whom they ought to obey though they were stiffenecked Another that they should think they can and ought without any admonition excommunicate and anathematise Kings and Princes which are giuen by GOD to men which ought not to bee done to any ordinary man though perseuering in a most grieuous offence He said that Michael the Archangel durst not curse the Deuill or Micheas or Daniel the most wicked Kings and yet they the Fathers were wholly conuersant in maledictions against Kings and Princes and against the most Christian if hee will defend the lawes of his ancestors and the liberty of the Gallicane Church His conclusion was that the King did desire them not to decree any thing against those 〈◊〉 or if they should that hee commanded his Ambassadors to oppose the Decrees as 〈…〉 they did oppose them But if 〈…〉 ting the Princes they would attend seriously to that which al the world expectch it would bee most 〈◊〉 〈…〉 ble to the King who did command them the Ambassador 〈…〉 to 〈◊〉 that 〈…〉 hee spake in the Kings name Afterwards hee did 〈…〉 the heauen earth and the Fathers to consider whether the Kingâ— demand were iust whether it were honest for them to make orders for themselues throughout the whole world whether this were a â—â—me to take compassion not vpon the Church nor vpon France but vpon themselues the Fathers their dignity reputation and 〈…〉 s which cannot do preserued but by the Arts by which they were gained in the beginning that in so great confusions they must bee wary and not cry when CHRIST commeth sâ—nd Vs into the heard of 〈◊〉 that if they would restore the Church to the ancient reputation comp 〈…〉 the aduersaries to repentance and reforme Princes they should follow the example of Ezekias who did not imitate his father nor his first second third and fourth grand-father who were vnperfect but went higher to the imitation of his perfect ancestors so it was not fit at that time to respect the next predecessors though very learned but to ascend as farre as Ambrose Augustine and Chrysostome who ouercame the heretiques not by arming Princes to the warre themselues in the meane while picking their nailes at home but with prayers good life and sincere preaching For they hauing framed themselues first like Ambrose Austine and Chrysostome will make the Princes also to become Theodosii Honorij Arcadij Valentiniani and Gratiani which he said they hoped for and praied God it might bee so and here hee ended The Oration when it was pronounced did anger very much not onely the Papalins but the other Prelates more and French-men also Is censured and when it was ended there was such a whispering that it was necessary to finish the Congregation Some did taxe it
a little sauour of heresie to taxe Bishops of these later times as if they were not true Bishops In the end hee spake at large against the saying of the Ambassador that Kings are giuen by GOD confuting it as hereticall condemned by the extrauagant of Boniface the eight Vnam sanctam if hee did not distinguish that they are from GOD but by mediation of his Vicar The Ambassadour published an Apologie in answer of this writing as if Which causeth him to make an Apologie it had beene made to the Synod saying that the Fathers could not answere them as the Prophet did the Iewes for they demaunded a reformation of the Cleargie principally in France knowing the defects of it and not as the Iewes to whom the cause of their fasting and lamentation was imputed because they were ignorant of their owne defects that the Fathers ascribing the cause of the Ecclesiasticall deformation to their Kings should take heede they did not like Adam who layd the blame vpon the woman which God had giuen him for company saying it was a great fault in the Kings to present vnworthy Bishops but a greater in the Popes to admit them that they had desired the reformation before the doctrine not to leaue it vncertaine but because all Catholiques consenting therein they thought it necessary to begin with corrupted manners the fountaine and source of all heresies that he was not sorry hee had said that in the Articles proposed there are many things repugnant to the ancient decrees yea he would adde that they did derogate also from the constitutions of the Popes of later times that hee had said that Charles the great and Lewis the ninth had constituted Ecclesiasticall Lawes by which France had beene gouerned not that the present King did meane to make new and if he had he had spoken conformably to the holy Scripture the ciuill lawes of the Romans and to that which the Ecclesiasticall authors Greeke and Latine doe write before the booke of the Decrees for saying that beneficed men had onely the vse of the reuenues hee asked pardon because he should haue sayd that they were onely Administrators and that those who take his saying in ill part must complaine of Ierom Austin and the other Fathers who did not say onely that the Ecclesiasticall goods did belong to the poore but that Clergy men like seruants did gaine all for the Church that he neuer said that the King had free power ouer Ecclesiasticall goods but that all did belong to the Prince in time of instant and vrgent publike necessitie and he that knew the force of those words did vnderstand well that in such a time neither request nor authoritie of the Pope could take place that he had reprehended the Anathema against Kings in that manner as it was set downe in the Articles and did grant that Princes and Magistrates might bee reprehended in that sort as Nathan did but that they should not bee prouoked with iniuries and maledictions that hauing incited them by the example of Ezekias to make a reformation according to the paterne of the ancient times it could not bee inferred that he did not thinke the Bishops of the last times to be lawfull knowing very well that the Pharises and Popes sit in Moyses chaire that in saying the power of Kings commeth from God he hath said absolutely and simply as the Prophet Daniel and Paul the Apostle haue written not remembring the distinction of mediate immediate nor the Constitution of Boniface of which if hee being a French-man had thought he would haue repeated what the Stories say of the cause and beginning of that extrauagant This Apologie did not diminish the bad opinion conceiued against the Ambassadours but increased it rather it being as they sayd not an excuse The gouernmēt of France is taxed by the Fathers of the error committed but a pertinacie in maintaining it And many discoursed not so much against the Ambassadours as against the Kingdome They sayd it did plainly appeare of what mind they were who managed the affaires of France They noted the Queene Mother that shee gaue credit to the Chastilons especially to him that had quitted the Cardinals Cap that the Chancellor and the Bishop of Valence had too much power with her at whose instance that vnluckie checke had beene giuen to the Parliament of Paris with the detriment of Religion that she had inward familiaritie with Cursor and with his wife whom in respect of their Religion shee should not haue endured to looke vpon That the Kings Court was full of Hugonots exceedingly fauoured that sollicitation was still vsed to sell Ecclesiasticall goods to the great preiudice of the Church and other things they sayd of this nature But while the Councell was in this motion by meanes of these differences the Count of Luna according to his vse to adde difficulties to those which were proposed by others made instance for the abrogation of Proponentibus Legatis A thing which did much trouble them because they knew not how to content him without preiudice of the formed Sessions For not onely the reuocation but euery modification or suspension did seeme to bee a declaration that they had not lawfully proceeded in the things past But the Ambassadour seeing nothing done concerning his demand so often The abrogation of proponentibus Legatis is promoted againe made said that hitherto he had negotiated modestly but should bee forced to alter his course and spake more boldly because the Pope vpon his former instances had written that they should doe that which was conuenient and did wholly referre himselfe vnto them The Legates to be quit of his importunitie answered that they would leaue it in the liberty of the Councell to make the declaration if he thought good and so the name of libertie of the Councel did serue to couer that which did proceed from others For the Legates did at the same time vse strong perswasions with the Prelates their friends that a delay might bee interposed to referre this particular to the end of the Councel and to enioy the benefit of time that some ouerture might bee made to some course lesse preiudiciall But the Count hauing discouered the practises prepared a protestation desiring the Emperours French and Portugal Ambassadours to subscribe it who perswaded him not to bee so earnest at that time For Morone hauing promised the Emperour that prouision should bee made herein before the end of the Councel vntill it were vnderstood whether that would be performed or not they knew not how hee could protest concerning the other And Cardinall Morone to pacifie the Count sent Paleotto often to negotiate with him in what maner his request might be granted which himselfe did not well vnderstand because his meaning was not to preiudice the decrees past and with this condition it was hard to finde a temper In conclusion the Legates gaue the Count theirword that the declaration should be made in the next Session
Congregation and that it ought to bee remoued which they were forced presently to doe Afterwards the Cardinall of Loraine sayd concerning the same poynt that hee did approoue the Decree vpon condition that it did not preiudice any of the priuileges rights and constitutions of the Kings of Frange as had been concluded in the Congregation the day before declaring that they did not preiudice the authoritie of any Prince And in the end of the Decrees hee made a protestation in his owne name and of the other French Prelates wholly conformable to that other made two dayes before in the Congregation that is that their nation did receiue those decrees not as a perfect perfect reformation but as a preparation to one entire hoping the Pope would supplie the defects in time and occasion by bringing into vse the old Canons or by celebrating other generall Councels to giue a perfection to the things begun And hee desired in the name of all the French Bishops that this might bee inserted in the Actes of the Councell and a publique instrument made of it Diuers other things were added by others and some oppositions of no great moment made against some of the Articles where in some differences arising it was said they should be accommodated in a general Congregation because it was then late 2 houres within night And for the conclusion of the Session the Decree of the intimation of the next for the ninth of December was read with power to anticipate declaring that the sixth Article now deferred and other Articles of reformation exhibited and other things belonging thereunto should then bee handled adding that in case it shall 〈◊〉 fit and the time comport some doctrines may be handled as they shall bee in their times proposed in the Congregations The doctrine of the Sacrament of Matrimonie did containe That Adam did pronounce the bond of Matrimonie to be perpetuall and that onely two persons may bee ioyned therein a thing more plainely declared by CHRIST who also by his passion hath merited grace to confirme it and to sanctifie those who are ioyned Which is intimated by Saint Paul when hee sayd that this was the great Sacrament in CHRIST and the Church Whereupon Matrimony in the Euangelicall Law exceeding the ancient mariages by addition of grace it is iustly numbred amongst the Sacraments of the new law Therefore the Synode condemning the heresies in this matter doth constitute the Anathematismes 1. Against him that shall say that Matrimonie is not one of the seuen Sacraments instituted by CHRIST and doth not conferre grace 2. Or that it is lawfull for Christians to haue many wiues at once and that this is not forbidden by any Law of God 3. Or that onely the degrees of affinitie and consanguinity expressed in Leuiticus may nullifie the mariage and that the Church may not adde others or dispence with some of them 4. That the Church cannot constitute impediments or hath erred in constituting them 5. That one of those who are maried may dissolue the Matrimony for heresie troublesome conuersation or voluntary absence of the other 6. Or that lawfull matrimonie not consummated is not dissolued by a solemne religious vow 7. Or that the Church hath erred in teaching that the matrimoniall bond is not dissolued by adultery 8. Or that the Church doth erre in separating those who are married for a determinate or indeterminate time in respect of carnall coniunction or cohabitation 9. Or that the Ecclesiastiques of holy Order or professed Regulars may marry as also all those who finde they haue not the gift of chastitie in regard that GOD doeth not denie the gift to him that doeth demaund it 10. Or that shall preferre the state of mariage to virginitie and chastitie 11. Or that the prohibition of mariage in certaine times of the yeere is superstition or shall condemne the benedictions and other ceremonies 12 Or that matrimoniall causes doe not belong to Ecclesiasticall Iudges The Decrees of the reformation of Matrimony did containe 1. That howsoeuer it be true that clandestine mariages haue beene true and lawfull so long as the Church hath not disallowed them and that the Synode doth anathematize him who doth not hold them for such as also those who affirme that mariages contracted without consent of parents in whose power the maried parties are is voyde and that the Fathers may either approoue or disprooue it yet the Church hath euer forbid and detested them And because prohibitions doe no good the Synode doth command that the matrimony shall be denounced in the Church three Festiuall dayes before it bee contracted and no impediment being found shall bee celebrated in the face of the Church where the Parish Priest hauing interrogated the man and the woman and heard their consent shall say I ioyne you in matrimony in the name of the Father Sonne and holy Ghost and shall vse other words accustomed in the Prouince Notwithstanding the Synod doth referre it to the will of the Bishop to omit the Banes but doth declare those to bee vncapable of mariage who attempt to contract it without the presence of the Parish Priest or another Priest of equall authority and of two or three witnesses making void and nullifying such contracts and punishing the transgressours Afterwards it doth exhort the parties maried not to dwell together before the benediction and command the Parish Priest to haue a booke in which mariages so contracted shall be written It doth exhort the parties that are to be maried to confesse and communicate before the contract or consummation of the mariage reserueth the customes and ceremonies of euery Prouince and will haue this Decree to bee of force within thirtie daies after it shall be published in euery Parish Secondly concerning the impediments of mariage the Synode doth affirme that the multitude of prohibitions did cause great sins and scandals Therefore it doth restraine that of spiritual cognation to that which the baptized and their parents haue with the god-fathers and god-mothers and the number of these to one man one woman only Ordaining the same about the kinred which doth arise by the sacrament of Confirmation 3. It doth restraine the impediment of honestie which hath its beginning from contracts to the first degree onely 4. That of affinity by fornication to the first and second 5. It doth take away all hope of dispensations for matrimony wittingly contracted in degrees prohibited and to those who haue ignorantly contracted without the solemnities in case of probable ignorance a dispensation may be giuen gratis But to contract in degrees prohibited a dispensation shall neuer be granted or seldome onely for a iust cause without cost nor in the second degree amongst Princes except for a publique cause 6. Matrimony shall not bee contracted with a woman stollen away so long as shee is in the power of him that did steale her and doth declare those Raptors and those that doe assist them with counsell aid or fauour excommunicated infamous
Kings Chaplaines according to the constitutions of Innocentius the 3. And exemptions granted to the seruants of Cardinals shall not be extended to that which concerneth benefices 12. That no person vnder the age of twenty fiue yeeres shall be promoted to dignities with cure and the Arch-deacons if it may be shall be Masters in Theologie or Doctors or Licentiate in the Canon Law And none vnder the age of two and twenty yeeres shall be promoted to any dignitie without cure Those that are promoted to Benefices with Cure shall bee bound to make profession of their faith with in two moneths and Canons shall doe the same And none shall be receiued to any dignitie Canonry or portion except he shall haue that order which it doth require and that age which is necessary for the receiuing of it That in Cathedrall Churches all the Canons and Portionaries shall be Priests Deacons or Subdeacons and the Bishop with the Chapter shall distribute how many shall bee of euery order but so as that one halfe at the least shall bee Priests The Synod doth exhort also that all the dignities and halfe the Canonries in the Cathedrall and famous Collegiat Churches may bee conferred vpon Doctors in Diuinitie or in the Canon Law and that none may bee absent more then three moneths in the yeere That the daily distributions may not be giuen vpon any pretence whatsoeuer to any that hath not beene present in the offices and that euery one shall performe his office in his owne person not by substitutes 13. There being many poore Cathedrall Churches a remedy shall bee consulted on in the Prouinciall Councell and the Pope desired to make prouision according to his wisedome The Bishop also shall haue care to prouide for poore Parish Churches either by vnion of some Benefice not regular or by assignation of first fruits or tithes or by contributions and collections of the Parishioners Parish Churches shall not be vnited to Monasteries Canonries simple benefices and religious orders of Souldiers and those that are vnited shall bee reviewed by the Ordinaries and the Cathedrall Churches not exceeding a thousand crownes and the Parish Churches not exceeding an hundred crownes shall not be hereafter burthened with pensions or reseruations of fruits Where the Parishes haue no certaine confines but the Sacraments are administred indifferently to those that doe demaund them the Bishop shall confine them and they shall haue their proper Parish 〈…〉 est And in Cities which haue no Parishes they shall bee erected as fast as may bee 14. The Synod doth detest and forbid all institutions or customes of paying any thing for the obtaining of titles or possessions except it be conuerted into pious vses declaring them to be simoniacall who shall vsurpe herein 15. In Cathedrall and Collegiate Churches where the Prebends and distributions are too smal the Bishop shal haue power to vnite simple Benefices or to reduce them to a smaller number 16. The Episcopall Sea being voyd the Chapter shall elect one or two Economickes or a Vicar within eight dayes or if not this authoritie shall be deuolued to the Metropolitane And the Bishop when he shall bee created shall take of them an account of the administration and punish them if they haue offended 17. That no Ecclesiasticall person though a Cardinall shall haue more then one Benefice which not being able to maintaine him honestly another simple Benefice may bee added so that they doe not both require personall residence which shall be vnderstood of all Benefices as well secular as regular of what title or qualitie soeuer though commended And hee that hath now more Benefices then one shall bee bound to leaue all but one within sixe moneths or if not they shall be all voyd Notwithstanding the Synod doeth desire that some prouision should bee made for those that resigne in some conuenient manner as shall seeme best to the Pope 18. In case of vacancie of any Church in any manner whatsoeuer all shall be written downe that are proposed or doe propose themselues and shall bee all examined by the Bishop with three examiners at the least and amongst all those which shall bee iudged fit the Bishop shall elect the most sufficient vpon whom the collation of the Church shall be made and in Ecclesiasticall patronages the Patron shall present to the Bishop him that is most worthy But in Lacke patronages he that is presented by the Patrons shall be examined by the examiners and not admitted except he be found to be fit And 〈◊〉 Examiners shall bee proposed euery yeere in the Diocesan Synod of which the Bishop shall elect three who shall bee Masters or Doctours Secularor Regular shall sweare to performe their duety and shall not receiue anything either before or after the examination That expectatiue graces for Benefices shall not bee granted hereafter nor any other extending to Benefices that shall bee vacant and withall the mentall reseruations shall be prohibited 19. That causes Ecclesiasticall euen beneficiall also shall bee iudged by the Ordinarie in the first instance and ended within two yeeres at the most That there shall be no appeale but from the definitiue sentence or from that which shall haue the force thereof except in those which the Pope shall thinke fit to call to himselfe for an vrgent and reasonable occasio 〈…〉 That matrimoniall and criminall causes shall bee reserued to the Bishop onely That in matrimoniall those that are prooued to be poore shall not bee forced to litigate out of the Prouince neither in the second or third instance except the aduerse part will allow food and charges of the suit That the Legats Nuncij and Ecclesiasticall gouernours shall not hinder Bishops in their causes nor proceed against Ecclesiasticall persons but in case of the Bishops negligence That the Appellant shall be bound to bring at his charge the actes made before the Bishop to the Iudge of the appeale which the Notarie being conueniently payed shall be bound to giue within one moneth at the farthest 20. That in the words of the decree made in the first Session vnder the present Pope Pius the fourth that is Proponentibus Legatis the meaning of the Synod was not to change in any part the vsuall manner of handling matters in generall Councels nor to adde or detract any thing besides that which hath beene constituted heretofore by the sacred Canons and by the generall Synods In the end the next Session was intimated for the ninth of December with power of anticipation to handle the sixt Article and the other which were proposed and deferred and other points also as opportunitie should serue and as they should be proposed in Congregation There was not such expectation of the issue of this Session as of the last as well because the generall curiositie was then satisfied as because it did seeme that the matter of Matrimonie could not affoord any thing of any great obseruation The world was more attentiue to see what issue the
occasion For as hee would continue in the vnion and obedience of the Church so hee would preserue inuiolable the rights of his crowne without suffering them to be questioned or disputed or himselfe forced to shew them That they should not thinke to satisfie him with saying in the ende Sauing and reseruing the rights c. because vnder this colour they would binde him to shew a reason in euery opposition That if hee had seene the Articles as they were proposed hee would haue iudged that the Ambassadour could not haue done otherwise then make the opposition which his desire was they should first haue shewed to him but said they were to bee excused in regard of the occasion suddenly arising and of the circumstances which did produce it and of the suspitions which made them doubt of some Artifice to precipitate the decision And if the Pope had no intention as hee the Cardinall giueth him to vnderstand that the rights of the Emperour and Kings should bee touched and disputed his Holinesse must turne his anger vpon the Legats who proposed the Articles and named Kings Emperour Republikes and not vpon the Ambassadors That hee thinketh the protestation may be iustified before all Christendome when the Articles shal be seene That the Legats hauing proposed those Articles against the intention of his Holinesse he ought not to referre himselfe to their discretion hereafter nor to cause his Ambassadors to returne vntill he had ful assurance that those Articles should not be spoken of any more which being done he will command them to goe againe to the Councell Concerning the citation and sentence the King gaue order to Henry Clutia The French King taketh part with the Queene of Nauarre Lord d'Oysel to tell the Pope that his Maiestie had vnderstood to his great displeasure that which he did not beleeue by the fame which was spread vntill he had seene a copie of the monitories affixed in Rome that the Queene was so proceeded against as that hee was bound to defend her First in regard the cause and danger was common to all Kings who therefore were obliged to protect her and the rather because she was a widow and his obligation was the greater in respect of the neere kinred hee hath with her by both lines and by agnation with her husband who died but a little before in the warre against the Protestants leauing his sonnes Pupils Therefore hee could not abandon her cause following the examples of his ancesters and the rather because hee ought not to indure that any should make warre against his neighbours vnder colour of religon adding that it was not pious to put the Kingdomes of Spaine and France lately ioyned in friendship in danger of a bloody warre for this cause He said moreouer that the Queene hauing many Fees in France shee could not by the rights and priuiledges of that Kingdom be compelled to appeare either in person or by Proctor adding many examples of Princes and Popes who haue proceeded with due and lawfull moderation Hee touched the forme of the citation by Edict a thing not heard of in former times inuented by Boniface the eighth and as too hard and vniust moderated by Clement the fifth in the Councell of Vienna He said that such citations could by no meanes take place but against the inhabitants to whom the accesse is not secure and that the Queene remayning in France a great iniurie was done to him and the Kingdome by vsing that forme as also was done by exposing to prey and granting to the Vsurpers the Fees she holdeth in France the right whereof belongeth to him And euery one marueiled hee said that his Holinesse who did fauour so affectionately the cause of King Antonie while he liued in being his mediator with the King of Spaine would now oppresse his children and widow But he complained most of all that so many Kings Princes and cities hauing departed from the Church of Rome with in fourtie yeeres hee had not so proceeded with any other which shewed well that he did it not for the good of her soule but for other ends Hee wished his Hol. to consider that power was giuen to Popes for saluation of soules not to depriue Princes of their States nor to order any thing in earthly possessions which hauing beene formerly attempted by them in Germanie did much trouble the publike quiet Hee intreated the Pope to reuoke all his Actes against the Queene protesting that in case hee would not hee would proceede to those remedies which his predecessours haue vsed Hee complained also of the cause of the Bishops and commanded his Ambassador And with the Bishops that declaring vnto him the ancient examples the liberties and immunities of the French Church and the authoritie of the Kings in causes Ecclesiasticall he should pray the Pope not to make any innouation Monsieur d' Oisel performed this office with great vehemencie and after many treaties with the Pope obtained of him to speake no more either of the Queene or of the Bishops But in Trent the Session being ended and matters well agreed on betweene the Legates and Loraine and the businesse imparted to the principall Papalins Otranto Taranto and Parmaâ— as also to the Emperours Ambassadours The Card of Loraine publisheth y e desseigne to finish y e Councell Loraine began to publish their deseigne that the Councel might bee finished with one Session more Hee sayd hee could not bee in Trent at Christmas that himselfe and all the French Bishops must depart before that time that hee desired to see the Councel ended and was loath to leaue so honourable an assembly but that hee could not otherwise doe beeing commanded by the King The Imperialists also did publish in the Councell that the Emperour did desire the dispatch and that the King of the Romanes did write that his desire was it should bee finished by Saint Andrewes day or at the longest in the beginning of the next moneth by all meanes And indeede that King not to please the Pope but because it was his opinion did sollicite the conclusion For beeing to hold a Diet hee was not willing his Father should haue Ambassadours in the Councell and said that if that were shut vp the affaires of Religion in Germanie would bee in farre better case The greater part of the Fathers were glad to heare this and Morone making a Congregation in his house the fifteenth of Nouember of the Legates two Cardinals and fiue and twenty Bishops the principall of euery Nation hee proposed that the Councell hauing beene assembled for the necessities of Germanie and France and now the Emperour King of the Romanes Cardinall of Loraine and all Princes desiring that it should bee finished they would speake their opinion concerning the concluding of it and the manner Loraine sayd it was necessary to finish it not to hold Christendom in suspence any longer to shew the Catholikes what they ought to beleeue and to take away the
the Synod doth declare that in all the Decrees of reformation made vnder Paul Iulius and Pius in the Councel with what words or clauses soeuer it shall be vnderstood that the authoritie of the Apostolike Sea is excepted and preserued Being not able to dispatch all the day being farre spent the residue was deferred vntill the next morning according to a determination made in the The Decrees of Indulgences finishing the Councell and of demanding the Popes Confirmation c. generall Congregation in which the Congregation was made before day howsoeuer newes was come that the Pope was better and out of danger of death The decrees of Indulgences finishing the Councell and demaunding confirmation were read and approued by all After dinner the Session was held in which the decree of Indulgence was read containing in substance That CHRIST hath giuen authoritie of granting them to the Church and hath vsed the same from all antiquitie And therefore the Synod doeth teach and command that the vse of them ought to bee continued as profitable for Christian people and approoued by Councels and doeth anathematize those that shall say they are vnprofitable and that the Church hath not power to graunt them And to preserue the ancient custome and prouide against abuses it doeth commaund that all those offices of Pardonmongers be abolished and for the other abuses it doth command the Bishops that euery one shall collect all of his owne Church and propose them in the Prouinciall Synod to be referred to the Pope who will take order therein Concerning fasts difference of meates and obseruation of feasts it exhorteth Bishops to obserue the precepts of the Roman Church and for the Index howsoeuer it was finished in regard the Synod hath not time to iudge of it it doth ordaine that it shall be carried to the Pope and referred to his censure and the same shall bee done concerning the Catechisme Breuiaris Missall It published also mother decree that by the places assigned to Ambas it shall be vnderstood that no man is preiudiced In the end it prayeth the Princes to vse meanes that the decrees of the Councell be not violated by the heretickes but receiued and obserued by them and by all in which if any difficultie or necessirie of declaration shall arise the Pope calling The Decrees of the two former conuocations are recited those whom he shall iudge fit from the places where the difficultie is or calling generall Councels or by some other meanes will make prouision Afterwards all the decrees of reformation made in this Councell vnder Paul and Iulius as well of faith as of reformation were recited For the last thing the Secretarie going into the midst did interrogate whether the Fathers were pleased that an end should bee made of that Synod and in the name of it of the Legats and Presidents a confirmation demaunded of Pope Pius the fourth of all things decreed vnder Paul Iulius and his Holinesse And they answered not one by one but all together Placet Cardinall Morone as chiefe President granted to euery one that was present in the Session or had assisted in the Councell a Plenary Indulgence and blessed the Councell The Councel is ended And a plenary Indulgence is giuen and dismissed them all saying that after they had giuen thanks to GOD they might goe in peace It was an ancient custome in the Orientall Churches to handle the matter of Councels in a publique meeting of all and vpon occasion popular acclamations did often happen and sometimes tumultuous which notwithstanding did conclude in concord And in the end the Bishops transported with ioy for the vniforme determinations did passe to acclamations in praise of the Emperours who had assembled and fauoured the Councell in commendation of the doctrine declared by the Councell in prayers to The custome of Acclamations is imitated in Trent GOD for his continuall diuine assistance to the Church for the welfare of the Emperours and for the health and prosperitie of the Bishops which were not premeditated but as the spirit did excite some Bishop more zealous to breake out fitly into some one of these conceipts so the common concourse did cry with him This was imitated in Trent yet not giuing place to the extemporary spirit of any but meditating what should bee proposed and answered and repeating it out of a paper The Cardinall of Loraine Wherein the Card. of Loraine was chiefe tooke vpon him to bee the chiefe not onely to compose the acclamations but to thunder them out also which was generally construed for a lightnesse and vanitie not beseeming such a Prelate and prince to doe an office which did belong rather to the Deacons of the Councell then to so principall an Archbishop and Cardinall The Cardinall roaring and the Fathers answering A long life for his Holinesse and eternall felicitie for Paul and Iulius were prayed for likewise eternall memory for Charles the fift and for the Kings protectors of the Councell long life for the Emperour Ferdinand and for the Kings Princes and Repuqligues many thanks were giuen to the Legats and Cardinals and long life wished vnto them life and happy returne to the Bishops and the faith of the holy general Synod of Trent was commended as the faith of S. Peter of the Fathers and of the Orthodoxe An Anathema An excommunication of heretiques in generall onely was denounced against all Hereticks in generall in one word onely not specifying either ancient or moderne The Fathers were cōmanded vpon paine of excommunication to subscribe the Decrees with their owne hand The next day being Sunday was spent in this and to doe it in order there was as it were a congregation And the subscriptions were of foure Legats two The number of those that suscribed Cardinals three Patriarkes fiue and twentie Archbishops 268. Bishops seuen Abbats nine and thirty Proctours of men absent seuen Generals of Regular orders And howsoeuer it had beene determined that the Ambassadours should subscribe after the Rathers yet a contrary resolution was then taken for two respects One was that the French Ambassadour being not The ambassadors did not subscribe for two causes there if the subscriptions of the others should be seene and not his it might bee thought a manifestation that the French-men would not receiue the Councell The other because the Count of Luna had said that hee would not subscribe absolutely but with reseruation because his King had not consented to the ending of the Councell And the Legats published that it not being the custome that the Decrees should bee subscribed by any that hath not a deliberatiue voice it would bee a thing vnusuall if the Ambassadours should In Rome when the Pope fell sicke all fearing his life there was much 〈◊〉 Popes 〈…〉 e made 〈◊〉 confu 〈…〉 the 〈◊〉 confusion in the Court. For neuer hauing knowen a Pope die in time of a Councell they were very fearefull what might happen They had
prooued For Churches haue no temporall goods but granted by the seculars who can not bee presumed to grant them so as that they may bee managed and dissipated at the pleasure of the Ecclesiastiques by which meanes it ought to bee presupposed that euery benefice had a Patrone from the beginning of it except an absolute donation with a totall cession of the patronage can be shewed And as the Common-wealth or Prince doth succeed him that hath no heire so all benefices the Patronage of which doeth not belong to any ought to bee vnder the publique patronage Some mocked that forme of speech that benefices which had Patrons were in seruitude and the others free as if it were not plaine seruitude to bee vnder the disposition of the Court of Rome which doth manage them contrary to the institution and foundation whereas the seculars doe preserue them Besides the censure of some decrees for this cause they added that others were against the customes and immunities of the French Church as the reseruation of great criminall causes against Bishops to the cognition of the Pope alone taking away the power of Prouinciall and Nationall Councels which haue alwaies adiudged them in all cases and burthening the Bishops by forcing them to litigate out of the Kingdome contrary not onely to the custome of France but to the Canons of ancient Councels also which haue determined that such causes should bee iudged and ended in their proper Countries They saide it was against iustice and the vse of France that benefices should bee clogged with Pensions and Reseruations of Fruits as was obliquely determined Likewise that it was not tolerable that causes of the first instance should be taken out of the Kingdome by the Pope because it taketh away a very ancient vse confirmed by many constitutions of Kings Neither could it bee iustified by the exception of vrgent or reasonable cause experience of all times hauing shewed that all causes may bee taken out of the Kingdome by this pretence For hee that would dispute whether the cause were vrgent or reasonable doeth enter into a double charge and difficulty because not onely the principall cause but that Article also must be discussed in Rome They did by no meanes approoue that the possessing of immoueables should bee granted to begging Friars and sayd that they hauing been receiued into France with that institution it was iust that they should bee maintained in the same state that this was a perperuail Artifice of the Court of Rome to take goods out of the hands of seculars and to draw them into the Clergie and afterwards to Rome that the Munkes did first gaine credit by pretence of the vow of pouerty as if they aimed at no temporall thing but did all in charity for the good of the people afterwards hauing gained reputation the Court do the dispence with them for their vow by which meanes the Monasteries being made rich are giuen in Commenda and finally all commeth to the Court. To this they added an exhortation in the twelfth article made to all the faithfull to giue largely to Bishops and Priests which had beene good in case they did serue the people as they ought and were in need For so Paul doth exhort that hee that is instructed in matters of faith should giue some part of his goods to him that doth instruct him But when hee that beareth the name of a Pastor doth intend rather any other thing then to instruct the people the exhortation is not fit and the rather because Ecclesiasticall goods formerly were for maintaining the poore and redeeming slaues for which cause not the immoueables only but euen the very ornaments of the Church and holy vessels were sold But in these last times it is prohibited to doe it without the Pope which hath enriched â—he Clergie exceeding much In the Mosaicall law God gaue the tenth to the Leuites who were the thirteenth part of the people prohibiting that any more should be giuen vnto them but the Clergie now which is not the fiftieth part hath gotten already not a tenth onely but a fourth part and doth still proceed and gaine vsing also many Artifices therein They said that Moses hauing inuited the people to offer for the fabrique of the Tabernacle when as much was offered as did fuffice did forbid them in the name of God to offer any more but here no end will bee found vntill they haue gotten all if men will continue in the lethargie If some Priests and religious persons bee poore it is because others are excessiuely rich and an equall diuision would make them all rich abundantly But to omit these so euident considerations if they did exhort the people to assist the poore Bishops and Priests in their necessities it would bee tolerable but to say they should bee assisted to maintaine their dignitie which is their pride and luxurie doth signifie nothing but that they are quite without shame It is true that in exchange another Decree was made in the eighteenth Article infauour of the people that dispensations should be giuen graâ—is which beeing commanded by CHRIST and not obserued there was no hope that this Decree would doe any more good These things being obiected to the Cardinall of Loraine that hee had authorized them against the expresse commandement of the King in his letters of the twentie eighth of August before mentioned hee defended himselfe in one word onely that in the Congregation of the tenth of Nouember the The defence of the Card of Loraine Decrees being read to bee published in the Session the next day the rights and authority of the French King and priuiledges of the Gallican Church were reserued Whereunto Monsieure le Feure replied that himselfe and his colleague hauing vsed all diligence to haue a copie of that Decrce they could neuer obtaine it and that in humane affaires not to appeare was as much as not to bee Besides this did not serue to excuse the things published in the last Session But that which was saide concerning the Synode in the Councels of the King and Parlament was nothing to that which the Bishops and Diuines and their seruants also according to the French libertie did relate to euery one vpon all occasions making iests at the discords and contentions betweene the Fathers at the practises and interests with which the matters of reformation were handled And those who were most familiar with the Cardinall of Loraine spake most of all And The censure made by the French BB. of the Councell after their returne into France A Prouer be made in France concerning the Councell it passed in France in manner of a Prouerbe that the moderne Councell had more authoritie then that of the Apostles because their owne pleasure onely was a sufficient ground for the Decrees without admitting the holy Ghost But in Germany the Decrees of reformation were not thought considerable neither by the Protestants nor by the Catholiques The Protestants did examine the
sint vel minus boni quam caeteri mortales esse solent Englished thus No man expects any sanctitie in Popes now a dayes they are thought to be excellent Popes if they haue neuer so little honestie or be not so wicked as other men vse to be Last of all thou mayest reade an Epistle written by that famous Prelate Bishop Iewell as an answere to a friend of his who liued neere the place and in the time of this vnlawfull assembly or conuenticle at Trent In it thou mayest finde reason enough why the Church of England did neither send Prelates to it nor receiue afterwards the Decrees and Constitutions of it As likewise the Church of France refused to doe though their Bishops were present in it When thou hast read these things consider well of them and the Lord giue thee a true vnderstanding in all things GREGORIE GREGORIE to the Emperour MAVRICIVS concerning IOHN Bishop of Constantinople who hath assumed the name of Vniuersall Bishop Chap. 76. OVrmost religious Lord whom God hath placed ouer vs Ep. 32. amongst other weighty cares belonging to the Empire doth labour by the iust rule of holy writ to keepe the Clergie in peace and charitie Hee truely and piously considereth that no man can well gouerne matters terrene except he can manage well things Diuine also and that the Common-wealths peace and quiet depends vpon the tranquillity of the Church Vniuersall For most gracious Souereigne what humane power or strength would presume to lift vp irreligious hands against your most Christian Maiestie if the Clergie being at vnitie amongst themselues would seriously pray vnto our Sauiour CHRIST to preserue you who haue so well deserued of vs or what Nation so barbarous as would exercise such cruelty against the faithfull except the liues of vs who are called Priests but indeede are not were most depraued and wicked But whilest we leaue those things which belong not vnto vs and imbrace those things for which wee are not fitte wee raise the Barbarians vp against vs and our offences doe sharpen the swordes of our enemies by which meanes the Common-wealth is weakened For what can wee say for our selues if the people of God ouer whom wee are though vnworthily placed bee oppressed by the multitude of our offences if our examples destroy that which our preaching builds and our works giue as it were the lye to our doctrine Our bones are worne with fasting but our mindes are puft vp Our bodies are couered with poore clothing but in our hearts wee are as braue as may be We lie groueling in the ashes but ayme at matters exceeding high Wee are teachers of humilitie but patternes of pride hiding the teeth of wolues vnder a sheepes countenance The end of all is to make a shew to men though God knoweth the trueth Therefore our most pious Souereigne hath been most prudently carefull to set the Church at vnitie that hee might the better compose the tumults of warre and to ioyne their hearts together This verily is my desire and doe yeeld for my part due obedience to your souereigne commands Howsoeuer in regard it is not my cause but Gods and for that not I onely but the whole Church is troubled because religious Lawes venerable Synods and the very precepts of our Lord IESVS CHRIST are disobeyed by the inuention of a proud and pompous speech my desire is that our most Religious Souereigne would lance this sore and would tie the partie affected with the cords of his Imperiall authoritie in case hee shall make his resistance By binding of 〈◊〉 the Common-wealth is eased and by the paring away of such excremen 〈…〉 as these the Empire is inlarged All men that haue read the Gospel doe know that euen by the very words of our LORD the care of the whole Church is committed to S. Peter the Apostle Prince of all the Apostles For to him it is sayd a Iohn 21. Peter louest thou me Feede my sheepe b Luke 22. behold Satan hath desired to winnow thee as wheate and I haue prayed for thee that thy faith should not faile and thou being at the last conuerted confirme thy brethren To him it is said c Matt. 16. Thou art Peter and vpon this rocke I will build my Church and the gates of hell shall not preuaile against it And to thee I will giue the Keyes of heauen and whatsoeuer thou bindest on earth shall be bound also in heauen and whatsoeuer thou shalt loose on earth shall bee loosed also in heauen Behold he hath the Keyes of the Kingdome and the power of binding and loosing is giuen vnto him The care and the principalitie of the whole Church is committed to him and yet is not called Vniuersall Apostle howbeit this most holy man Iohn my fellow Priest laboureth to bee called Vniuersall Bishop I am inforced to crie out and say Oh corruption of times and manners Behold the Barbarians are become Lords of all Europe Cities are destroyed Castles are beaten downe Prouinces depopulated there is no husbandman to till the ground Idolaters doe rage and domineere ouer Christians and yet Priests who ought to lie weeping vpon the pauement and in ashes desire names of vanitie and doe glory in new and profane titles Doe I most Religious Souereigne pleade herein mine owne cause Doe I vindicate a wrong done to my selfe and not maintaine the cause of God Almighty and of the Church Vniuersall Who is hee who presumeth to vsurpe this new name against both the law of the Gospel and of the Canons I would to God there might bee one called Vniuersall without wronging of others We know that many Priests of the Church of Constantinople haue been not onely heretiques but euen the chiefe leaders of them Out of this schoole proceeded Nestorius who thinking it not to be possible that God should be made man did beleeue that IESVS CHRIST the Mediatour betweene God and man was two persons and went as farre in Infidelitie as the Iewes themselues Thence came Macedonius who denied the holy Ghost consubstantiall to the Father and the Sonne to be God If then euery one in that Church doth assume that name by which hee maketh himselfe the head of all good men the Catholique Church which God forbid must needes bee ouerthrowen when hee falleth who is called Vniuersall But let this blasphemous name be farre from Christians by which all honor is taken from all other Priests while it is foolishly arrogated by one It was offered to the Bishop of Rome by the reuerend Councell of Chalcedon in honour of S. Peter Prince of the Apostles but none of them either assumed or consented to vse it lest while this priuiledge should be giuen to one all others should bee depriued of that honour which is due vnto them Why should we refuse this name when it was offered and another should assume it without any offer at all This man contemning obedience to the Canons is the rather to be humbled
many cases the whole care of matters terrene belonged to them sometimes they deposed the Emperours and mooued the Electors to make choyce of others in their roome and sometimes the Emperours chose new Popes or caused them to be chosen by others By these controuersies and by the Popes abode seuenty yeeres at Auignion and by meanes of a Schisme which happened in Italie after that the Popes were returned to Rome it came to passe that in those Cities which were subiect to the Church especially in those of Romania many potent Citizens each in his owne Countrey attained to souereigne power The Bishops of Rome either persecuted them or not being able to ouercome them gaue them these Cities to bee held of them in Vassallage or inuested other commanders in them So the Cities of Romania began to haue particular Lords by the name for the most part of Vicars of the Church Thus Ferrara first giuen by the Pope to Azo de Esti to be gouerned by him was afterwards granted to him vnder the title of Vicarship This familie was in processe of time exalted to more illustrious honours Bolonia being thus possessed by Iohn Visconte Arch-bishop of Milan was after giuen him by the Pope as a Vicarship of Rome Vpon the same occasions there arose many particular Lords in many places of the Marquisat of Anconia of the Patrimonie of Saint Peter and of Vmbria now called the Dukedome of Spoleto all which was done either against the Pope his will or by his forced consent The same variations being also in Lombardie amongst the Cities of the Empire it sometimes fell out that the Vicars of Romania and of other Ecclesiasticall territories withdrawing themselues openly from the Church acknowledged to hold those Cities in Vassalage from the Emperours and those who possessed Milan Mantua and other Imperiall places were contented to hold them from the Bishops of Rome In these times Rome though still named the Domaines of the Church was gouerned by it selfe When the Popes returned from Auignion into Italie for a while they were obeyed as Lords but the Romans soone after erected the magistracie of the Banderefi and relapsed into their wonted contumacie Hereupon the Popes retaining but small authoritie absented themselues wholly from thence vntill the Romanes beeing fallen into great pouertie and grieuous disorders by the absence of the Court and the yeere 1400. approaching in which they hoped if the Pope were at Rome there would be a great concourse of all Christendom by reason of the Iubelie they most humbly besought Pope Boniface to returne to them offering to put down the office of the Banderefi and to yeeld him absolute obedience Vpon these conditions hee returned to Rome and while the people were intent vpon their gaine made himselfe absolute Lord of the Citie and fortified and put a garrison in the Castle of S. Angelo Those who succeeded vntill Pope Eugenius found many difficulties but then the souereigntie was so well established that all his successors gouerned the Citie euen at their owne pleasure Being raised by these steps vnto earthly power they laid a side by little and little the care of soules and of diuine precepts so that setting their affections wholly vpon earthly greatnesse and vsing their spirituall authoritie only as an instrument of their temporall they seemed rather to bee secular Princes then Priests After this their care and businesse was no more sanctitie of life increase of religion loue and charitie towards their neighbour but armies and wars against Christians handling the sacrifices euen with bloudie hands but heaping vp of wealth but new lawes new arts new snares to scrape monie from all parts For this end they vsed their spirituall weapons without respect and sould things both sacred and profane without any shame at all The Popes and the Court thus abounding with wealth there followed pompe riot dishonestie lust and abominable pleasures no care of posteritie no thought of maintayning the perpetuall dignitie of the Papacie but in place hereof succeeded ambitious and pestiferous desires to exalt their sonnes nephewes and kindred not onely to immoderate riches but to Principalities and to kingdoms bestowing their dignities and benefices not vpon virtuous and well deseruing men but eyther selling them to those who would giue most or misplacing them vpon ambitious couetous and impudently voluptuous persons Hauing lost by this meanes that respect and reuerence which formerly the world did giue them they did notwithstanding maintaine in part their authoritie by the powerfull name and maiestie of religion and somewhat they were helped by the facultie which they haue in gratifiing of great Princes and those who were potent about them by bestowing some Enclesiasticall fauours and dignities vpon them Hence it cometh to passe that they are in high respect amongst men so that whosoeuer taketh armes against them is esteemed infamous for it and findeth many oppositions by other Princes Whatsoeuer hapneth there is but smale gaine to bee made by striuing with them For those that conquere them vse the victorie as the Popes will who being conquered obtaine what conditions they please Now because they haue a great desire to raise their neerest kinred from the state of priuat men to bee great Princes oftentimes they haue beene for very many years last past the occasions and the instruments of raysing now wars and tumults in Italie But to returne to our principall purpose from which my most iust griefe for the publique losse hath transported mee further then the lawes of an historie doe well permit let vs declare that the Cities of Romania being vexed c. A part of the historie of FRANCIS GVICCIARDINE stollen out of his tenth Booke Saying that the great oppression endured by the generous Romans and that those spirits which conquered the world should become seruile may in part bee excused in respect of former times Such honor was then giuen to religion and religion was so graced with miracles and sanctified manners that their ancesters without any constraint of armes or violence yeelded obedience to the gouernment of Ecclesiastiques and willingly submitted their necks to the sweet yoke of Christian pietie But now what necessitie what virtue what dignitie is there which can couer in any part the infamie and shame of this seruilitie Is it integritie of life holy examples giuen by these Priests or any miracles done by them what generation is there in the world more corrupt or more defiled with brutish and debauched manners It is miraculous that God the fountaine of Iustice hath so long indured such abominable wickednesse Some peraduenture may say that this tyrannie is supported by prowesse of armes or mens assiduous care and industrie for the preseruation of the Papall greatnesse But what generation is there in the world more auerse from the studies of war or more vnwilling to endure the labours belonging to it more giuen ouer to idlenesse and pleasure more negligent of the honor and profit of their successors The principalitie of the
and the trueth onely aymed at But if Religion and godlinesse bee openly beaten downe if tyrannie and ambition bee established if men studie faction gluttonie lust there is nothing more pernicious for the Church of God All this I haue spoken hitherto as if this Councell which you call so did subsist somwhere and were indeed a Councell which I thinke absolutely to be none Or if it be one and subsist any where sure it is an obscure one and kept very close For though we are not very farre off yet we can by no meanes learne what is done there what Bishops haue met or rather indeed whether any at all are met Nay besides aboue twentie months since when this Councell was first summoned by Pope Pius the Emperour Ferdinand answered that though all other matters were accommodated yet hee did much dislike the Place which the Pope had made choice of for himselfe For Trent though a prety Citie yet neither was commodiously enough seated for the receipt of so many Nations nor able to receiue so great a multitude of men as were likely in reason to meete at a Generall Councell The same answere was returned from other Christian Princes and from some much sharper Therfore wee beleeued that all these things together with the Councell it selfe had beene vanished away into smoake 7 But I pray you who is he that hath summoned this Councell and called the world together You wil say Pope Pius the fourth And why he rather then the Bishop of Toledo For by what power by what example of the Primitiue Church by what right doth hee this Did Peter Linus Cletus Clemens thus tosse and tumble the world with their Proclamations This was alwayes whilest the Empire flourished the proper right of the Emperours of Rome But now since the power of the Empire is lessened and Kingdomes by succession share part of the Imperiall power that power is communicated to Christian Kings and Princes Search the Annals lay together the memorials of all Antiquitie you shall finde the ancientest Councels the Nicene the Ephesine that of Chalcedon that of Constantinople to haue beene called by the Roman Emperours Constantine Theodosius the first Theodosius the second Martian not by the Popes of Rome 8 Leo the Pope a man otherwise louing enough to himselfe and no way neglectfull of the authority of his Sea did humbly beseech Mauritius the Emperour that hee would summon a Councell to be held in Italie as beeing the fittest place All the Priests sayes hee beseech your Clemencie that you would command a Generall Councell to bee held within Italie But the Emperour caused that Ceuncel to bee assembled not in Italie which the Pope earnestly laboured but at Chalcedon in Bithynia to shew that that was his right and belonged to him onely And when Ruffinus in that bickering which hee had with Ierome had alleadged a certaine Synod Tell mee sayes Ierome what Emperour caused it to bee called Ierome did not thinke the authoritie of a Generall Councell firme enough vnlesse an Emperour had called it I demand not now what Emperor hath commanded the Bishops to be called to Trent at this present But with what Emperor did the Pope that hath taken thus much to himselfe aduise of holding the Councell what Christian King or Prince did hee make priuy to his designe To intrude vpon anothers right by fraude or force and to vsurpe for his owne what belongs to others is iniurious dealing But to abuse the Clemency of Princes and to rule ouer them as his vassalls is an egregious and an intollerable disgrace to them But for vs by our complying to goe about to backe such an iniurie and disgrace were no lesse iniurie Wherefore if wee should onely say thus much that this Trent Councell of yours is not lawfully called that Pope Pius hath done nothing rightly or orderly no man could iustly find fault with our absence 9 I passe ouer the wrongs which the Popes of Rome haue done vs That they haue as often as they pleased armed our People against their Soueraigne That they haue pulld the Scepters out of our Kings hands and the Crownes from off their heades That they would haue the Kingdome of England to bee theirs and held in their name and our Kings to Reigne by their fauour That within these later yeares they haue stirred vp against vs somtimes the French somtimes the Emperor What the intentions of Pius himselfe haue beene towards vs what hee hath done what hee hath spoken what hee hath practised what hee hath threatened t' is needlesse to rehearse For his actions and his words are not so close so concealed but that the aime of both may be discouered By what courses hee was made Pope and by what steps hee mounted to so great a dignity I say nothing I doe not say that he aspired to the Popedome by corrupting of Cardinals buying of voices by price and purchase by vnderminings and ambushes I doe not say that lately beeing not able to quitt skores hee cast Cardinall Caraffa into prison and there murthered him by whose assistance he had compassed the rest of the Cardinals voyces to whom for that seruice he owed a great summe of money These and diuers other things I leaue to you who both behold them at a neerer distance and better vnderstand them And can you wonder then that wecome not to a man of Blood one that purchases voyces that denies to pay his debts to a Simoniacal person to an Heretique Beleeue me it is not the part of a wise man wilfully to runne into a place infected and to consult of Religion with the enemies of Religion My mother sayes one forbade mee the company of infamous persons Iohn the Apostle durst not sit in the same Bath nor wash with Olympius lest he should bee strucke from heauen with the same thunder I haue not sate sayth Dauid in the assembly of Vanitie neither will I walke with the workers of iniquitie 10 But admitte that this is the Popes proper right let it bee in his power to call Councels to gouerne the whole world Let those things bee false and vaine whatsoeuer wee haue spoken concerning the power of the Emperour and the right of Kings Grant that Pope Pius is an honest man that he was duely and lawfully made Pope that he sought no mans life that he did not kill Caraffa in prison yet it is fit that Councels should be free that euery man may be present that will and those with whose conuenience it stands not may bee absent And such was anciently the equitie and moderation of those better men The Princes were not then called together in such a slauish manner that if any one of them had stayed at home or had not sent Ambassadours to the Councell presently euery eye was vpon him euery finger pointing at him In the Nicen Councel in the Ephesine in that of Constantinople what spie obserued who were absent But there was neuer an Ambassadour then neither from
Chalcedon it selfe which was one of those foure that Gregorie compares with the fower Gospells Pope Leo did not sticke to challenge it of vnaduisednesse 21 Therefore we see Councels haue been often opposite one to another And as Leo the Pope abrogated the Acts of Adrian Stephanus of Formosus Iohn of Stephanus And as Sabinian the Pope commanded all Pope Gregories writings to bee burnt as erronious and impious So wee see oftentimes that a later Councell hath repealed all the Decrees of a former The Carthage Councell decreed that the Bishop of Rome should not bee called either The High Priest or The chiefe of Priests or by any other the like name But following Councels haue stiled him not onely Chiefe Priest but also Chiefe Bishop and Head of the Catholique Church The Eliberine Councell decreed that nothing should be painted on the wals of Churches that ought of right to bee worshipped The Councell of Constantinople decreed that Images were not to bee suffered in Christian Churches On the other side the second Nicen Councell determined that Images were not onely to bee placed in Churches but also to bee worshipped The Lateran Councell vnder Pope Iulius the second was summoned for no other cause but to repeale the Decrees of the Pisan Councell So oftentimes the later Bishops oppose those that went before them and Councels damme vp one anothers lights For these men will not be tyed no not to their owne Councels but as far as they please and is commodious for them and wil bring grist to their Mill. The Basil Councel determined that a Councel of Bishops was aboue the Pope But the Lateran Councel vnder Leo decreed that the Pope was aboue the Councell And the Pope does not onely beare himselfe so but also commands him to be held for an heretike that shall thinke otherwise But yet all the Bishops and Abbats in the Councell of Basil say thus He that opposeth these truths is to be accounted an heretike How wil you behaue your selfe I beseech you Whatsoeuer you say or thinke either the Pope or the Councell will esteeme you an heretique All Popes for some ages last past haue opposed these trueths therefore all Popes that liued in these ages haue been Heretiques in the iudgement of the Councel of Basil The same Councell did with an vniforme consent remooue Pope Eugenius a Simoniacal and Schismaticall person and put Amideus in his place But Eugenius vilifies the Councels Decree and though hee were most Simoniacall and Schismaticall yet he continued to bee the Successor of Peter the Vicar of CHRIST and Head of the whole Church of GOD. Hee retained his former dignitie in despight of all their teeth and was magnificently carried as before vpon noble mens shoulders Amideus as one fallen from his horse walked on foote like a simple man and thought himselfe happie that of a Pope he was made a Cardinall The Councell of Trent commanded that Bishops should teach the people and that no one man should haue more then one Spirituall preferment at one time But they contrary to the Edict of their Councell accumulate Benefices and instruct not at all So they make Lawes but obey them not but when they list This is the esteeme they haue alwayes made of their owne Councels and the Decrees thereof 22 And why should wee hope for better successe at this present With what expectation or hope can any one come to the Councell Doe but thinke with your selfe what manner of men they bee vpon whose fidelitie learning and iudgement the weight of this whole Councell the discussing of all questions and the whole state of all things must lye and rest They are called Abbots and Bishops graue persons and faire titles men as it is beleeued of great importance for the gouernment of the Church of GOD. But take from these men their titles the persons they beare and their trappings there will nothing that belongeth to an Abbot or a Bishop remaine in them For they are not ministers of CHRIST dispensers of the mysteries of GOD they apply not themselues to reading or to preach the Gospell they feede not the flocke they till not the ground they plant not the Lords Vineyard nor kindle the fire nor beare the Arke of the Lord nor are the Ambassadours of CHRIST they watch not nor doe the worke of an Euangelist nor performe the duety of their ministery they intangle themselues with secular businesses they hide the Lords treasure they take away the keyes of the Kingdome of God they goe not in themselues nor suffer others they beate their fellow seruants they feede themselues and not the flocke they sleepe snort feast and ryot they are cloudes without water starres without light dumbe dogges slow bellies as Bernard sayth not Prelates but Pilats not Doctours but seducers not Pastors but imposters The seruants of CHRIST saith hee serue Antichrist The Popes will allow none but these to haue place and suffrage in the Councell The care and charge of Christ's Catholike Church must depend vpon their power and iudgement Vpon none but such as these doth Pope Pius relie But good GOD what manner of persons are they They hold it ridiculous to aske that question It is no matter say they how learned or how religious they bee what their aime is or what they thinke If they can sit vpon a Mule if they can ride through the streetes with pompe and with a noyse if they can come into the Councell and say nothing it is sufficient If you beleeue mee not and thinke I speake in iest heare what the facultie of Diuinitie and the whole Sorbone haue determined concerning this matter That which our great masters affirme say they concerning the due assembling of a Councell is to bee vnderstood thus that for the lawfull calling of a Councell it is sufficient that the forme of Law be solemnely obserued For if it should bee disputed whether the Prelates there assembled haue a good intention whether they bee learned especially in the Scriptures and are willing to obey wholesome doctrine it would proue an infinite businesse Those forsooth who fit mute like the statues of Mercurie not knowing what belongs to Religion will determine well concerning all points of Religion and whatsoeuer they say they cannot possibly erre 23 These are obliged to the Pope not through error and ignorance but by oath and religion So that although they should vnderstand the trueth they cannot without periurie make profession of it and are necessitated to breake faith either with God or man For this is the formal oath which they all take I N. C. Bishop will henceforward beare true faith to S. Peter and to the holy Apostolike Roman Church to my Lord the Pope N. and his successors which shall enter canonically I will not be a meanes either by word or deede that he may loose either life or member or be taken prisoner I will not reueale any counsell that hee shall impart vnto mee either by letters or message
say thus I will ascend vpon the North-pole and I will be like to the most High If the Popes say true what neede wee a Councell if they will hold a sincere and a free Councell away with these wicked and vaine-glorious lyes Let them not onely not be practised but let them euen bee rased out of all their Bookes that all may not bee left to the will and pleasure of one man who is most iustly suspected But the Popes say they cannot erre and that the word of GOD is to bee regulated as they please Before they enter into their place they sweare to maintaine certaine late Councels which are most fowlly corrupted and doe religiously promise that nothing shall bee changed What maruaile then that no good comes of a Councell if that errours and abuses are not taken away that the Ambassadours of Princes are in vaine called thither from so many remote parts Notwithstanding I heare that now there are some men not ill affected yet carelesse what they say who though they condemne the arrogancie and Persian pride of the Pope and his euen Epicurean contempt of Religion yet they desire that his authority should bee maintained Though they sometimes confesse him to be Antichrist yet beeing mounted into that chayre they doubt not but that he is Vniuersall Bishop and Head of the whole Church of CHRIST Here they triumph and please themselues as if the Holy Ghost were affixed to the Pope's palace Yet the saying is The place doth not sanctifie the man but the man the place And Hierome as hee is cited by them saith that They are not sonnes of the Saints who hold their places but who imitate their deedes Likewise Christ telleth vs that the Scribes and Pharisees sit in Moses chayre but warneth vs not to allow of their authoritie further then they speake out of the word of God Augustine sayth What sayd Christ but this Heare the voyce of the Shepheard euen by hirelings For by sitting in the chaire they teach the Law of God therefore God doeth instruct vs by them If they will teach ought of their owne heare them not doe it not Likewise Paul saith that Antichrist that man of sinne must fit in the Temple Hierome sayth Well doest thou consider Peter consider Iudas also doest thou allow of Stephen marke also what Nicholas was Ecclesiasticall dignity maketh not a Christian Thus farre Hierome It is reported that Pope Marcellinus sacrificed to Idoles that Pope Liberius was an Arrian that Pope Iohn the 22 had an impious opinion concerning the immortalitie of the soule that Pope Iohn the 8. was a woman that shee committed adultery during her Papacie and going pompously in procession about the Citie was deliuered of a childe euen in the very sight of the Bishops and Cardinals And Liranus affirmeth that many popes haue turned infidels Wherefore we must not bee too confident of places and successions and vaine titles of dignities Wicked Nero succeeded godly Metellus Annas and Caiphas succeeded Aaron and oftentimes Idoles are put in the place of GOD. 26 But what I pray you is this great power and authoritie whereof they doe so insolently boast whence comes it From Heauen or of men Christ spake vnto Peter say they vpon this rocke I will build my Church by which words the Popes authoritie is confirmed For the Church of Christ is placed in Peter as in the foundation But Christ gaue nothing to Peter by these words more then to the other Apostles neither doth hee make mention of the Pope or of Rome Christ is that rocke Christ is that foundation No man saith Saint Paul can lay another foundation then that which is alreadie laid which is Christ Iesus 27 These words vpon this rock I will build my Church Saint Augustine expoundeth thus vpon this saith he which Peter confessed saying Thou art Christ the sonne of the liuing God It is not said thou art the rock but thou art Peter the rock was Christ Saint Basill saith thus vpon this rock that is vpon this faith I will build my Church Origen that most ancient Father saith that euery disciple is a rocke after that he hath drunke of that spirituall rock and vpon such a rocke all the doctrine of the Church is builded But if thou thinkest that the whole is built vpon Peter onely what sayest thou of Iohn the sonne of thunder and of each of the Apostles For shall we be so bould as to say the Gates of Hell shall not preuaile against Peter onely and they shall preuaile against the rest of the Apostles and against good men Or shall wee not rather say let that which is spoken and the Gates of Hell shall not preuaile against him and that other vpon this rock I will build my Church be true in euery one of those of whom it was spoken Were the keyes of the kingdome giuen to Peter only so that none of the other Saints might meddle with them Then if this saying to thee I will giue the keyes of the kingdome of Heauen be common to others also why are not the other sayings so to Saint Hilarie saith There is but one happie rocke of faith which Peter confessed with his mouth And again he saith Vpon this confession of Peter the Church is built and a little after hee saith This faith is the foundation of the Church In like manner other Fathers Hierom Cyrill Beda say that the Church is built not vpon Peter but vpon his faith that is vpon Iesus Christ the sonne of God whom Peter by diuine inspiration confessed Peter saith Augustine taketh his name from the Rocke not the Rocke from Peter neither will I sayth hee build my selfe vpon thee but I will build thee vpon mee So also Nicholas Lira though hee bee not alwayes a good author for you know in what age hee liued saw thus much Vpon this Rocke sayth hee that is vpon CHRIST By this it appeareth that the Church cannot relie wholly vpon any man by reason of any power or Ecclesiasticall dignitie because many Popes are knowen to be Apostats haue been Apostats 28 Why then wherein doeth this Papall authoritie consist In teaching They teach not at all In administring the Sacraments They administer them not In feeding Why they doe it not Yet this is the power which CHRIST bestowed on his Apostles Goe saith he into the whole world and preach the Gospell And afterward Yee shall bee fishers of men And as my liuing Father sent mee so send I you But these men whither go they what doe they teach or preach or fish for From whence goe they or by whom are they sent This is not Apostolicall authoritie but a proud intolerable domination vsurped by force and tyranny None of vs saith Cyprian calleth himselfe Bishop of Bishops nor violently compelleth his Colleagues to any necessary obedience sith euery Bishop may vse his libertie and power according to his owne discretion without beeing iudged by any seeing that hee himselfe iudgeth no man Againe
hee saith The other Apostles were that which Peter was and had the same fellowship of honour and power Saint Hierome saith the authoritie of the world is greater then that of one Citie Why doe you extoll the custome of one Citie Why doe you make a paucitie whence pride began to giue lawes to the Church Wheresoeuer any Bishop is whether at Rome or at Eugubium or at Constantinople or at Rhegium hee is of the same desert and Priesthood The strength of riches or humblenesse of pouertie maketh a Bishop neither greater nor lesse Gregorie sayth Peter is the chiefe member in the bodie Iohn Andrew Iames are Heads of particular people yet all of them are members of the Church vnder one Head Nay the Saints before the Law the Saints vnder the Law the Saints vnder the Gospel and all that make vp the bodie of the Lord are to bee accounted members and none was euer willing to bee called Vniuersall 29 This is that power which some doe so strenuously defend at this day which whatsoeuer they thinke of the Popes life and religion they would haue to bee most religiously maintained as if the Church could not subsist without it or as if a Councell were no Councell except the Pope did will and command it to be so or as if the whole world must needs be deceaued if it should thinke otherwise Wherefore now that you see that all things are most vniustly handled that nothing is sincerely and fairely caried in Councels you may not wonder that our men had rather tarry at home then take so long and so idle a iourney in which they shall both lose their labour and betray their cause 30 You will say it is not lawfull to make change in Religion without order from the Pope and the Councell Yet the Popes haue changed almost the whole state of the Primitiue Church without any Councell at all You vse a faire smooth speach but it is to couer foule errours The purpose is onely to keepe mens minds in expectation that being wearied with tedious delayes they may at the last despaire of any good For what while the Pope assembleth a Councell while the Bishops and Abbots returne home will they haue GOD's people in the meane while to bee deceiued to erre to mistake themselues to bee ouerwhelmed with errours and want of the knowledge of GOD and so to bee carried to euerlasting destruction Is it not lawfull for any of vs to beleeue in CHRIST to professe the Gospel to serue God aright to flie superstition and idolatrie except they will be pleased to giue vs leaue The state of God's children were most miserable if there being so many errors so generally spread so grosse so blind so foule and so perspicuous and manifest that euen our aduersaries themselues are not able to denie them nothing could be done without the whole world should meet in a generall Councell the expectation whereof is very vncertaine and the euent much more In times past when the Persians inuaded Greece and began to lay all waste if then the Lacedemonians whose virtue was then most eminent amongst the Grecians whose help was requisite as soone as might be had expected a more seasonable moone to make warre in for it was an ancient superstition which proceeded from Lycurgus not to goe forth to fight but in a full moone their Countrie might haue beene spoiled whilst they deferred the time They say delay breeds danger The safetie of God's Church is in question the Deuill goeth about roaring like a Lion seeking whom he may deuoure Simple men are easily deceaued and though they be often touched with a zeal towards God yet they persecute the sonne of God before they be aware And as Nazianzen saith when they purpose to fight for Christ they fight against him Nay the Bishops themselues who ought to haue a care of these things are as though they were but Ghosts carelesse of them or to speake truth they increase the error and make the mist that is in their Religion twice as great as it was Must wee therefore sit idle expecting how these Fathers will handle the matter must wee hold our hands together and doe nothing Nay saith Cyprian there is but one Bishoprique of which euery one holdeth an intire part whereof he is to giue account to the Lord. I will require saith the Lord their bloud at thy handes If any shall put his hand to the plough and looke backe and be sollicitous what others thinke and expect the authoritie of a generall Councell and hide the Lord's treasure in the meane while he shall here this O euill and faithlesse seruant take him away and cast him into outward darkenesse Suffer saith Christ the dead to burie their dead but come thou and follow mee In humane counsels it is the part of a wise man to expect the iudgment and consent of men but in matters diuine Gods word is all in all the which so soone as a godly man hath receiued hee presently yeeldeth and submitteth himselfe he is not wauering not expecteth others Hee vnderstandeth that he is not bound to giue care to the Pope or the Councell but to the will of God whose voice is to be obeyed though all men say nay The Prophet Elias presently obeyed God's command though he thought he was alone Abraham being warned of God went out of Chaldea Lot went out of Sodome the three Israelites made a publike confession of their Religion and did publiquely detest Idolatry without expecting a generall Councell Goe saith the Angel out of the midst of her and partake not of her sinnes lest you tast of her Plagues Hee saith not expect a Synode of Bishops So God's trueth was first published and so it is now to be restored The Apostles first taught the Gospell without a publique Councell in like manner the same Gospell may be restored againe without a publique Councell If at the first Christ and his Apostles would haue caried and differred all vntill a generall Councell when had their sound gone forth into all lands how had the kingdome of heauen suffered violence and how had the violent taken it by force Where now would the Gospell and the Church of God haue beene As for our parts we do not feare and flie but desire and wish for a Councell so that it bee freely ingenuous and Christian so that men doe meet as the Apostles did so that Abbots and Bishops be freed from their oath by which they are bound to the Popes so that that whole conspiracie be dissolued so that our men may be modestly and freely heard and not condemned before they be heard so that one man may not haue power to ouerthrow whatsoeuer is done But seeing it impossible as the times now are that this should be obteyned and seeing that all absurd things foolish ridiculous superstitious impious are defended most pertinaciously and that for custome sake because they haue beene once receiued we haue thought it fit to prouide for our
Churches by a nationall Councell 31 For wee know that the spirit of God is tied neither to places nor to numbers of men Tel it to the Church saith Christ not to the whole Church spread ouer the world but to a particular which may easily meet in one place Wheresoeuer saith he two or three shall bee gathered together in my name there am I in the midst of them When Paul would reforme the Churches of the Corinthians and of the Galatians he did not command them to expect a Generall Councell but onely wrot vnto them that what error soeuer or vice was amongst them themselues should presently cutt it off So in times past when Bishops did sleepe or intended by-matters or did defile and pollute the Lords Temple God did alwaies extraordinarily rayse vp some men of great spirit and courage who made all well and sound againe 32 For our selues wee haue done nothing but with very good reason nothing but what wee sawe to bee lawfull and to haue beene practised by the Fathers of the primitiue Church without any reprehension at all wherfore wee called a full Synod of Bishops and by common consent of all sorts purged our Church as it were Augeus his stable of those excrements which either the negligence or the malice of men had brought in wee haue restored all things as much as possibly wee could to the ancient puritie of the Apostolicall times and the similitude of the primitiue Church This was iustly in our power to doe and because wee could doe it wee did it boldly 33 Here I thinke it fit that you should heare what Pope Gregory the first hath written concerning this matter which pleaseth mee the more because hee wrote it to Augustine Bishop of the English about the institutiō of the Church of England Hee exhorteth him not to call a Councell but to ordaine that which he himselfe in his own wisdome did thinke would most promote pietie and religion Your brotherhood sayth hee knoweth the Custome of the Romane Church in which you haue been brought vp It pleaseth mee to heare that you haue beene carefull to make choyce of as many things as you can finde acceptable to GOD either in the Church of Rome France or of any other that you may bring them into the English Church which is as yet but new in faith and as it were but now to bee framed For things are not to bee valewed because of the place where they are found but places are to bee valewed for the things that are in them 34 So the Fathers in the Councell of Constantinople write to Damasus Bishop of Rome and to the other Westerne Bishops You know say they that the old Decree and definition of the Nicen fathers concerning the care of particular Churches hath alwayes been in force that the husbandmen of the Lord's vineyard in euery Prouince taking their next bordering neighbours vnto them if they please should bestowe Ecclesiasticall honours vpon those whom they thinke will vse them well The Bishops of Africa wrote thus to Celestinus Bishop of Rome Let your Holinesse as becommeth you take away all wicked euasions of Priests and inferiour Clergie-men because none of the Fathers haue denied this to the Church of Africa And the Decrees of the Nicen Councell doe most plainely referre not onely meane Clergie men but euen the Bishops themselues to their Metropolitans For businesses are best ended in the places where they are neither is the grace of the Holy Spirit wanting vnto any Prouince Let this equitie be wisely obserued and constantly maintained by the Ministers of CHRIST 35 Eleutherius Bishop of Rome writeth to Lucius King of Britannie much better and more appositely to our present purpose You haue saith he desired that wee should send you the lawes of the Romans and of the Emperours that you may make vse of them in the kingdome of Britannie These lawes wee may abrogate when we will but the lawes of God we cannot You haue receiued by God's mercie into your kingdome of Britannie the law and faith of CHRIST you haue there the Old and the New Testament from them take through the grace of God lawes by a Councel of your owne kingdome and God permitting you instruct your kingdome of Britannie by them For you are Gods Vicar in that kingdome according to that of the Psalmist The earth is the Lords 36 What should I say more Victor Bishop of Rome held a prouinciall Synod at Rome Iustinian the Emperor commandeth that Synods if there were occasion should be held in euery Prouince protesting to punish them if they did not doe it Euery prouince saith Hierom hath peculiar maners and rites and conceipts which cannot be altered without a great deale of trouble What should I repeat those old prouinciall Councels at Eliberis Gangra Laodicea Ancyra Antioch Tyrus Carthage Mileuitum Tholouse Burdeaux This is no new inuention The Church of God was so gouerned before the Fathers met in the Nicen Councel men did not presently run to a general Councel Trophilus held a prouinciall Councel in Palestina Palmas in Pontus Irenaeus in France Bacchylus in Achaia Origen against Berillus in Arabia I omit many other National Councels held in Africa Asia Graecia Egypt without any order from the Bishop of Rome which Councels were godly Orthodox and Christian For Bishops in those times vpon the sudden if any occasion had been offred did prouide for the necessity of their Churches by a domesticall Councell and somtimes craued ayd from their neighbor Bishops so that they mutually helped one the other Neither did Bishops onely beleeue that the cause of Religion belonged to them but euen Princes too For to passe ouer Nabuchadnezar who commanded vpon paine of death that the name of the God of Israel should not be blasphemed to omit Dauid Solomon Ezekias Iosias who partly built partly purged the Temple of the Lord Constantius the Emperour put downe Idolatrie without a Councell and made a most seuere edict that it should be capitall to sacrifice to Idols Theodosius the Emperour caused the Temples of the heathen Gods to bee pul'd to the very ground Iouinian so soone as he was created Emperour made his first law for the restoring of banished Christians Iustinian the Emperour was wont to say that hee had no lesse care of Christian Religion then of his owne life When Iosua was made ruler of the people he presently receiued command concerning religion and the worship of God For Princes are nursing Eathers of the Church and keepers of both tables Neither is any greater cause that hath mooued God to erect politique States then that alwaies there might bee some to maintaine and preserue Religion and pietie 37 Princes therefore now a dayes doe more greiuously offend who indeede are called Christians but sit idly follow their pleasures and patiently suffer impious worships and contempt of God leauing all vnto their Bishops whom they know to make but a mocke of Religion as if the care of the
keepeth him fast 44 Is crowned in Bolonia 52 Goeth to Rome is proud of his victorie in Africa 78 Is distasted with the Pope 110 And reconciled againe 111 Maketh the Pope afraid by residing at Ispruc so neere the Councell 355 Vseth meanes to make the Empire hereditarie but is crossed by his Nephew Maximilian 382 Quitteth the world 404 Charles the ninth the French King seemeth to fauour the Protestants 449 Alieneth Ecclesiasticall goods without the Popes leaue 712. 713 Wherewith his Holinesse is very angry 713. 793 Church what power it hath concerning the Sacraments 669 Whether it can make mariages void 756 Clement the seuenth Pope thinketh a Councell to be dangerous when the Popes authoritie is in question 34 Maketh a league with Francis the first the French King and inueigheth against the Emperour 37 Hee was illegitimate and created Pope by Simony 42 Is taken prisoner 44 Escapeth out of the Castle in the habit of a Merchant 45 Doeth suddenly recouer his greatnesse 47 Disswadeth the Emperour from desiring a Councell 50 And perswadeth him to proceed seuerely against the Lutherans 51 Sheweth a desire to call a Councell but meaneth to auoid it 58 Is aliened from the Emperour and ioyneth with France 64 His death vertues and vices 71 Colloquie betweene the Protestants and Papists 56 Another in Aganoa 92 In Wormes 93 In Ratisbon 95 And againe in Ratisbon 126 Colloquie in Wormes of foure and twentie Doctors 407 Of Poisi in France 451 Commendaes what they are is shewed by the Author in a large discourse 500 Commenda of all the Benefices in the world giuen by Clement the seuenth to his Nephew Hippolitus Card. de Medici 251 Communion of the cup denied by the Pope 290 Treated of in France 457 Demanded and discussed in Rome 458 459 519 520 522 523 526 528 529 537 556 559 560. Is denied in Councell by pluralitie of voices 567 Concubines of Priests are of Ecclesiasticall iurisdiction 82 Conclauists and their priuiledges 554 Conference at Marpurg betweene Luther Zuinglius 49 Conference in Nizza betweene the Pope French King and King of Spaine 85 Conference betweene the Pope and Emperour in Lucca 100 And another in Busseto 104 Confirmation the Sacrament is handled and a question disputed whether Bishops be the onely ministers of it 244 Confirmation of the Decrees of the Councell whether it ought presently to be made by the Pope is much disputed 814 815 c. Conseruators are Iudges granted to some particular men by the Pope to maintaine them in their pretended rights 352 353 Conspiracie in Genua of the Fieschi against the Dorij 222 Conspiracie in France against King Francis the second 421 Contarini is Legate for the Pope in Ratisbon 94 Speaketh as ambiguously as an oracle his exhortation to the Prelates 96 Complaineth that his answere was mistaken 97. Is suspected to be a Lutheran 100 His death 103 Continuation of the Councell is disliked by the Emperour and the French King but approoued by the King of Spaine 441 477 506 The Pope resolueth the continuation shall bee declared that the Councell may be dissolued but dareth not stand to it 511 Coronation of the Emperour in Bolonia 49. 52 Councels for what causes they began to be celebrated 2 Councell of Trent is opened by singing amasse of the holy Ghostonely 116 Councels held by Secular Princes 136 Councels doe deliberate of faith not by diuine inspiration but by humane disquisition 230 The question whether they haue greater authoritie then the Pope is forbid by the Legates to be handled 231 How the Spirit did worke in the Councell of Trent 276 The Councell is remanded to Trent from Bolonia 302 303 Councels doe not binde by their decrees the Churches absent 320 The Councell of Basil what authoritie it had 566. The Councell of Constance is commended by the Generall of the Serui. 567 The Councell of Trent was assembled to remedy abuses but was vsed to increase them The State of it is quite altered 782 The conclusion of it 803 Count of Luna is receiued in congregation and protesteth about his place 707 708 Creed established in the fourth Session 147 D. DEcrees of Iustification 223 And of Reformation 226 Are censured in Germany 227 A decree concerning the Sacraments 263 Concerning Baptisme 264 Concerning Confirmation 264 A decree of Reformation 264 A Decree concerning the Eucharist 339 A decree of Reformation 340 The decree Proponentibus Legatis is made and contradicted 469 The Spanish Ambassadour desireth it may be abrogated 720 The Emperor disswadeth the King of Spaine from desiring the abrogation of it 727 A decree of the institution of Bishops and of Residence 723 Another concerning Residence 736 Concerning Priest-hood and the other Orders 738 Another concerning Order 740 741. A Decree of reformation 787 788 Another concerning Purgatory 799 Decrees of the Councell of Trent must not haue any glosses or interpretations made vpon them but all doubts must bee referred to the Pope 817 Degradation of Prelats and the lawes thereof 336 337 Denmark embraceth the reformed religion 84 Deputies appointed in Rome ouer the Councell 168 256 257 Diet of Wormes 13 Of Noremberg 24. Of Spira 35 36 Of Ausburg 52. Of Aganoa 92 Of Ratisbon 94 126 183 Diets in Ausburg 272 292 306 388 Diocesan Counsels held in diuers Prouinces 296 297 Dispensations whether they may be graunted without a lawfull cause 253 What they are 675 are maintained at large by Laynez Generall of the Iesuits 721 Whether they haue brought more aduantage or disprofit to the Sea of Rome 791 Distributions called Canonicall what they are 495 The power of Bishops concerning them 556 Diuorce is handled by Dominicus Soto 670 and by Iohn Ramirez 671 The Venetian Ambassadors desire that the Grecians within their dominions may bee permitted to put away their wiues for fornication because they haue alwaies done so 755 Dominicans were emploied in Saxonie to vent Indulgences 5 are opposite to the Franciscans in the point of the reall presence 328 Duke of Saxonie called Iohn Frederick disputeth whether hee may cary the sword before the Emperor and stand at the Masse 52 Hee publisheth a Manifest against the Emperour 190 Who setteth forth a Bando against him 201 Hee had equall authority with the Landgraue of Hassia which maketh them both vnfortunate 204 Hee is taken in battell and condemned to die 270 But pardoned vpon very hard conditions 270 Duke of Saxonie called Maurice created Elector by the Emperour Charles the 5. sendeth ambassadours to the Councell 362 Who demand a safe-conduct 363 One of them makth an Oration in Councell 367 The Duke taketh Ispruc scarreth Charles the Emperour very much who setteth Iohn Frederick the deposed Duke at liberty 378 Duke of Wittenberg sendeth ambassadours to the Councell who present the Confession of their faith 355 Hee sendeth order to them to proceed in their negotiation 359 The Presidents will not suffer their confession to be disputed of in Councell 359 360 One of the Ambassadours maketh an
discourse of the Ambassadour Lansac was receiued with The Legates are much trobled with the speeches that pasted concerning Reformation great applause made in an assembly of many Ambassadours and Prelates in which hee concluded that if the reformation proposed and demanded by the Emperour was so feared and abhorred yet at the least a way ought to bee found out without making new constitutions to cause those things which haue beene established in ancient Councels to bee obserued by remoouing the impediments which doe nourish the abuses The Legats caused the propositions of the Imperialists and all the instances made vnto them in matter of reformation vntill that day and their owne answers to bee put together and an abstract to bee made of the Constitutions of the Assembly in France and of the demands of the Spanish Prelats all which they sent to the Pope and told him it was impossible to entertaine them any more with And send to 〈◊〉 the Pope words and that it was necessary to shew the world by some effect that they haue a purpose to handle this matter and to giue satisfaction in some sort to the Ambassdours of Princes especially in that which they desire for the interest of their Countreys yet with such circumspection as that they may not preiudice the Papall authoritie or prerogatiues of the Church of Rome The Pope seeing the instruction of the French King which did import the prolonging of the Councell was much displeased For he had conceiued hope that all which did remaine to be discussed might be defined in the next Session of the 12. of Nouember or if not yet that the Councell would bee concluded suspended or dissolued in the end of the yeere at the latest He therefore answered the French Ambassadour residing with him who desired the points of doctrine might bee deferred vntill the comming of their Prelats and the matter of reformation handled in the meane time that hee was informed that the Cardinall of Loraine meant to tarrie vntill the surprise of Burges to attend the King to Orlience so that his departure out of France would be very late and perhaps neuer and that it was not iust to entertaine so many Prelates in Trent vpon disseignes so remote that the demaunds for delay were not made because the French-men desired to goe to the Councell but to put himselfe and the Prelats to more charges protesting that if his money were consumed by this meanes he should not be able to continue in assisting the King He made it a greater matter that their Prelats had been expected eighteene moneths and himselfe lead along with diuers friuolous excuses He complained of his condition that if the Councell vseth any respect towards him which it doth but seldome the Ambassadours there present say it is not free and yet themselues to desire him to ordaine a dilation which is a thing more vniust and more abhorred by the Fathers then any other His conclusion was that when hee had assurance or likelyhood of their comming he would endeuour that they should be expected saying hee had giuen order to bee aduertised by an expresse Currier of the Cardinals departure that hee might presently employ himselfe in the businesse and in the meane while hee thought it not iust that the Fathers should be idle He sayd the matter of reformation was more fit to bee deferred then this of doctrine which doth not concerne him as being a good Catholique who will vndoubtedly not dissent from others But in matter of reformation it is fit to heare him because it doth concerne him as beeing a second Pope hauing many Benefices and a reuenue of three hundred thousand Crownes of Church liuings whereas himselfe hath but one Benefice wherewith hee is content that notwithstanding hee had reformed himselfe and all parts of the Court to the hinderance and losse of many of his officers and would do more but that he saw plainely that by diminishing his reuenues and by weakening the forces and the sinewes of his Stae hee encourageth the aduersaries and exposeth all Catholiques who are vnder his protection to the iniuries of his enemies And for the Countreys which are not subiect to him in temporall matters he said the ouerthrow of discipline did arise from themselues and from the Kings and Princes who with vnfit and importunate requests doe force him to make extraordinary prouisions and graunt vnusuall dispensations that his condition was miserable who if hee did denie vnfit requests made vnto him euery one complained of the iniury if he granted them all the inconuenience ensuing was ascribed vnto him and men began to speake of reformation as the Kings Ambassadours had done in Trent in such generall termes that it cannot bee vnderstood what they meane Hee said let them come to particulars and say what they would haue reformed in the Kingdome and they shall haue satisfaction in foure dayes that the Prelats in Poisi haue made many constitutions which he wil confirme when he shall be requested but to stand vpon vniuersalities only and to find fault with all that is done without proposing any thing sheweth they beare no good affection The fourth ranke of Theologues remained who were to handle the superiority The superiority of Bishops aboue Priests of Bishops aboue Priests Those who spake first followed the doctrine of Saint Thomas and Bonauenture who say a Priest hath two powers one to consecrate the Body and Blood of CHRIST and the other to remit sins in the former wherof a Priest is equal in regard a Bishop hath not greater authority then a simple Priest but inferior in the later because not the power onely of Order but of iurisdiction also is required Others added that it was a more excellent action to giue authoritie to consecrate then to consecrate and therefore that the Bishop was superior in this also who cannot only doe it himselfe but ordaine Priests and giue them authority But this beeing disputed sufficiently they returned to handle the Articles of the Hierarchie as being the same with this point of superiority and the question beeing whether it doth consist in Order iurisdiction or in both Antonius of Mont. Alcino a Franciscan said it ought not to be vnderstood of an imaginary superiority consisting in preeminence or perfection of action but in superioritie of gouernement so that it may make lawes giue commands and iudge causes as well in the Court of Conscience as in the externall which superiority is to bee discussed because it is denied by the Lutherans He said there must be an authority in the Church to gouerne it the vnitie whereof could not otherwise be preserued Hee prooued it by the example of Bees and Cranes saying that in enery particular Church a speciall authority was necessary to gouerne it which was in the Bishops who haue part of the charge the totality whereof is in the Pope as Head of the Church which containing authority to iudge and to make Processes and Lawes it must
needes bee a power of iurisdiction Concerning Order hee said a Bishop was of an higher degree then a Priest hauing all the power of him and two powers more yet notwithstanding cannot bee called his superiour as a Subdeacon is foure degrees higher then a doore-keeper yet not superiour vnto him Hee prooued this his opinion by the generall vse of the whole Church and all Christian Nations and alleadged diuers authorities out of the Fathers Finally hee came to the holy Scripture citing many places of the Prophets to shew that this authority is called the authority of a Pastor saying that the vniuersalitie of it was giuen to S. Peter when CHRIST said Feede my Lambes and some of it imparted by Peter to the Bishops when he bad them Feede the flocke which they haue in their custodie And this opinion had great applause But before those of this fourth ranke made an end of speaking the Spanish Prelates resoluing the point should bee handled whether Bishops are instituted by CHRIST after they had consulted together did conclude that it was better the first motion should begin in the Congregations of the Diuines that themselues might with more shew of reason resuming the things spoken before discourse vpon them and compell others to doe the like Therefore in the Congregation of the first of October Michael Oroncuspe a Diuine of the Bishop of Pampelona said to the seuenth that being to qualifie or condemne a proposition which hath many significations it was necessary to distinguish them and afterwards to examine them one by one and hee thought the proposition whether Bishops bee superior to Priests to be such For one must distinguish whether they be superiours de facto or de iure That they are superiours de facto it cannot be doubted because present experience and the Histories of many ages doe shew that Bishops haue exercised superiority and Priests obedience Therefore this Article being without question the other de iure remaineth to bee discussed Wherein there is another ambiguitie also whether Iure Pontificio or Diuine In the first sense the case is cleere that they are superiours there beeing so many Decretals which say it expressely which howsoeuer it bee true and certaine yet the Lutherans are not in this regard to be condemned for heretiques because that cannot bee an article of faith which is grounded only vpon the law of man and deserue to be condemned for denying the superiority of Bishops onely in case it bee dâ—iure Diuino He added that he thought this point very cleere and that he could euidently prooue it and resolue anything alleadged to the contrarie saying hee must not proceed further beeing prohibited to speake of it And here he shewed that the Ministery of Confirmation and Ordination is proper to Bishops And hauing spoken vpon the eighth Article in conformitie of the others he ended his discourse Iohannes Fonseca a Diuine of the Archbishop of Granata followed who The institution of Bishops is discussed entred brauely vpon the matter saying it neither was nor could be forbidden to speake of it For the Article being proposed to be discussed whether it be hereticall or no it is necessary to vnderstand whether it bee against fayth against which it cannot be if it doe not repugne to the Law of GOD. He sayd hee knew not whence the report came that one might not speake of it because by the very proposition of the Article it was commanded to be discussed And here hee proceeded to handle not the superiority alone but the institution also affirming that Bishops are instituted by CHRIST and by his diuine ordination superiours to Priests He said that if the Pope be instituted by CHRIST because hee hath said to Peter I will giue thee the keyes of the Kingdome and Feede my Lambes Bishops are likewise instituted by him because he hath said to all the Apostles That which you bind on earth shall be bound in heauen and whose sinnes you remit they are remitted saying to them afterwards Goe into the whole world and preach the Gospel And which is more he said vnto them As my father hath sent me so I send you And if the Pope be successour of S. Peter the Bishops are successors of the Apostles alleadging many authorities out of the Fathers that the Bishops are successours of the Apostles And in particular he recited a long discourse of S. Bernard in this point to Eugenius the Pope and a place of the Actes of the Apostles where S. Paul saith to the Ephesians that they were made Bishops by the holy Ghost to gouerne the Church of GOD. Hee added that to bee confirmed or created by the Pope did not conclude that they were not instituted by CHRIST or had not authority from him For the Pope himselfe is created by the Cardinals and yet hath his authoritie from CHRIST and Priestes are created by the Bishop who doeth ordaine them but receiue their authoritie from GOD So the Bishops receiue the Diocesse from the Pope and authoritie from CHRIST Their superiority ouer Priests he proued to be iure diuino by authoritie of many Fathers who say that Bishops doe succeed the Apostles and Priestes the seuenty two disciples Concerning other particles of this point he said the same things which others had spoken before Cardinall Simoneta was impatient and turned often to his Colleagues and was about Which vexeth Cardinall Simoneta to interrupt the discourse but being entred into vpon so good reason and heard by the Prelates with such attention hee knew not how to resolue After him followed Antonius Grossetus a Dominican Friar who hauing briefly passed ouer the other articles insisted vpon this Hee stood much vpon the wordes of Saint Paul spoken to the Ephesians in Miletum exhorting them to haue a care of the flocke ouer which the holy Ghost had made them ouerseers vpon which place hee made many obseruations He sayd it was first necessary to declare that Bishops haue not commission for their office from men for so they would be hirelings to whom the Lambes doe not belong because the man who had committed the care vnto them beeing satisfied they had no more to thinke on But Saint Paul sheweth that the commission to gouerne the people of GOD is diuine giuen by the holy Ghost to conclude that they could not be excused by any dispensation of man He alleadged the famous passage of Saint Cyprian that euery Bishop is bound to giue an account of CHRIST onely Then he added that the Bishops of Ephesus were not of those who were instituted by CHRIST our LORD while hee was in the flesh but by Saint Paul or some other Apostle or disciple yet no mention is made of the ordainer but all is attributed to the holy Ghost who hath not giuen authority to gouerne but diuided a part of the flocke and consigned it to be fed And here hee made an inuectiue against those who a few dayes before sayd that the Pope doeth disturbe the flocke