held wherein the dilation made vntill the comming of the Protestant Diuines should be published and Fathers elected who together with the Nuncio of Sponto should make the Decree the Protestation and Safe Conduct The Emperours Ambassadours desired to haue the draught of the Safe Conduct before it was published to shew it the Protestants that if it did not giue them satisfaction it might be so amended that they might not haue occasion to refuse it as they did the other The dayes following were spent in the things aforesaid which beeing An exhortation of the Emperours Ambassadour Pictauius to the Protestants finished the Emperours Ambassadours called the Protestants to them and the Ambassadour Pictauius hauing made an eloquent encomiastique oration of the goodnesse and charitie of the Fathers and exhorted them to giue some little part of satisfaction to the Councell as they receiued much from it told them that it was concluded to receiue their Mandats and persons and to heare their propositions and to deferre the conclusion of the points of doctrine though already discussed and digested to expect the Diuines and heare them first That they should haue a very ample Safe Conduct as they desired whereof the draught was made And hee was copious in shewing that these were memorable fauours and graces saying it was necessary to yeeld something to the time and not to desire all at once that when they shall bee entred into the businesse occasion will make them obtaine many things which before seemed hard that the Fathers doe desire the comming of the Diuines that themselues the Emperours Ambassadours haue matters to propose of great moment and doe stand onely expecting that the Protestants should beginne that afterwards they may come foorth themselues also For this cause he prayed them to proceed slowly in their demand that the Pope should submit himselfe to the Councell For the Fathers doe know that there is some thing to bee amended in the Papall greatnesse but withall that they must goe on cunningly that themselues haue dayly experience what dexterity and Art must bee vsed in treating with the Popes Ministers Likewise the reexamination of the things already concluded was not to be proposed in the very beginning because it would bee too great an infamy and dishonour to the Councell Therefore let their Diuine come who should haue a conuenient audience in all things and when they shall see themselues wronged it shall euer be free for them to depart The Protestants retyring themselues and considering the draught of the safe Conduct were not content because it was not like to that of Basill in which foure things more were granted to the Bohemians 1. That they should haue a decisiue voyce 2. That the holy Scripture the practise of ancient Church the Councels and Interpreters conformable to the Scripture should bee Iudges 3. That they might exercise their religion in their houses 4. That nothing should be done in contempt and disdaine of their doctrine Of Who are not content with the forme of the Safe Conduct these foure the second was different from that which was graunted in this draught and the three others were totally left out They suspected also because the Councell did not promise them security in the name of the Pope and Colledge of Cardinals as did that of Basil Yet they resolued not to make mention of this but to demand the inserting of the other 4. clauses and told the Emperours Ambassadours plainly that they could not receiue it in this forme because they had this expresse commission in their instructions Toledo shewed some disdaine that they should not content themselues with that which he and his Colleagues had obtained with so much paines that the chiefe importance was in the security of comming and departing and that the residue appertained to the maner of their negotiation which might more easily be concluded by the presence of the Diuines that it was too much obstinacie to yeeld in nothing and to desire to giue lawes alone to the whole For which cause Toledo the Emperors Ambassadour is offended Church But it not being impossible to remoue them with these reasons from their resolution they said in the end that they would referre it to the Fathers to whom they restored the draught of the safe Conduct with the additions which were required The Legate and presidents vnderstanding the request and resolution of the Protestants shewed the Emperours Ambassadours how vniust and vnmeet their demands were For in the forme or that of Basil they neuer found that it was granted to haue a decisiue voyce in the Councell but that the Scripture practise of the Church Councels and Doctours who ground themselues on it should bee Iudges is sayd because the practise of the Church is called by the name of Apostolicall Tradition and when it is said the holy Fathers it is vnderstood that they ground themselues on the Scripture because they haue no other gounds The third to exercise their Religion in their owne houses is vnderstood with condition that it bee not knowen and done without scandall The prohibition that nothing shall bee done in contempt of them is expresse when it is promised that by no meanes they shall bee offended Therefore that it did appeare that they complayned without cause onely to cauill and in regard there is no hope to content them there doeth remaine nothing but to giue them the Safe Conduct as it is made and to leaue them to their liberty to make vse of it or not The Earle of Mountfort replied that nothing could bee more seruiceable to the publique cause then to take from them all pretences and cauils and to make them vnexcusable to the world therefore in regard there was no reall difference betweene the Safe Conduct of Basil and this to stoppe their mouthes that might bee copied out Verbatim changing onely the names of the persons places and times The Presidents mooued with that subtile and strict answere looked one vpon another and the Legat taking the matter vpon him answered that it should be referred to the Fathers in the Congregation and resolued according to their determination The Presidents did recommend the cause of GOD and the Church euery one to his familiar friends To the Italians and Spaniards they said that it was great iniury to bee compelled to follow a company of Schismatiques who haue spoken vnaduisedly and contrary to Christian doctrine and bound themselues to follow the Scripture onely But vnto all in generall they sayd it would be a great indignitie if the Councell should so speake as that an inextricable dispute should presently arise For in setting downe what Doctors doe ground themselues vpon the Scripture they should neuer agree that it was honourable for the Councell to speake plainely and that the expression made was iust the declaration of the Councel of Basil And such perswasions they vsed as that almost all were resolued not to change the draught hoping that though the Protestants
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
letter written from Trent weighing the inconueniences that would follow if hee kept the Councell at anchor with the ill satisfaction of the Bishops that were there and the mischiefe that might arise if the reformation should begin In fine perceiuing that it was necessary to put something to the hazard and that it was wisdome to auoid the greater euill he resolued to write backe to Trent to begin the action as they had aduised admonishing them not to broach any new difficulties in matter of faith nor to determine any of the things controuersed amongst the Catholiques and to proceed slowly in the reformation The Legates who vntill then had in the Congregations entertained themselues in generall matters hauing receaued power to goe on proposed in the Congregation of the 22. of February that the first foundation of faith beeing established they ought in the next place to handle another more ample which is the holy Scripture wherein are points belonging to the doctrines controuerted with the Lutheranes and others for reformation of those abuses which are most principall and necessary to be amended and so many that perhaps the time vntill the next Session will not bee sufficient to finde a remedy for all They discoursed of the controuersies with the Lutherans in this subiect and of the abuses and much was spoken hereof by diuers Prelates The Diuines who were thirty in number and almost all Friars had vntill then serued in the Councell onely to make Sermons on Holy-dayes in exaltation of the Councell and the Pope and to make light skirmishes with the Lutheranes but now that controuerted doctrines were to bee decided and the abuses of learned men rather then of others to bee reformed their worth The Diuines begin to be esteemed beganne to appeare And order was taken that in the points of doctrine to be decided articles should be extracted out of the bookes of the Lutheranes contrary to the orthodox faith to bee studied and censured by the Diuines that euery one speaking his opinion of them the matter might bee prepared to frame the Decrees which being proposed in the Congregation and examined by the Fathers when euery mans voyce was knowen that might bee established which was to bee published in the Session And for the abuses euery one should call to mind what hee thought worthy of amendment together with the remedy fit for it The articles for matter of doctrine drawen out of the Lutheranes bookes were 1. That the necessary doctrine of Christian faith is wholy conteyned in the holy Scripture and that it is an humane inuention to adde vnto them vnwritten Traditions as left vnto the holy Church by Christ and his Apostles deriued vnto vs by meanes of the continuall succession of Bishops and that it is sacrilege to defend that they are of equall authority with the old and new Testament 2. That amongst the bookes of the old Testament none should bee reckoned but those that haue beene receiued by the Iewes and in the New the sixe Epistles that is that vnder the name of S. Paul to the Hebrews that of S. Iames the 2. of S. Peter the 2. and 3. of S. Iohn one of S. Iude and the Apocalyps 3. That to vnderstand the Scripture well or to alledge the proper words it is necessary to haue recourse to the texts of the originall tongue in which it is written and to reprooue the Latine translation as full of errors 4. That the diuine Scripture is most easie and perspicuous and that to vnderstand it neither glosse nor comment is necessary but onely to haue the spirit of a sheepe of Christs pasture 5. Whether Canons with Anathematismes adioyned should be framed against all these Articles Vpon the two first the Diuines discoursed in foure Congregations and in the first all agreed that the Christian faith is contayned partly in the Scripture and partly in Traditions and much time was spent in alledging for this places of Tertullian who often speakes of them and many were numbred out of Irenie Cyprian Basil Austin and others yea some said more that Tradition was the onely foundation of the Catholique doctrine For the Scripture it selfe is not beleeued but by tradition But there was some difference how this matter might fitly be handled Vicenzo Lunello a Franciscan Friar was of opinion that in regard the holy Scripture and traditions were to be established for ground of faith they ought first to treat of the Church which is a more principal foundation For the Scripture receiueth authority from it according to the famous saying of Saint Augustine I would not haue beleeued the Gospel if the authoritie of the Church had not compelled me and no vse can be made of traditions but by grounding them vpon the same authority For if a controuersie Discourses about the authoritie of traditions arise about a tradition it will bee necessary to decide it either by the testimony or by the determination of the Church But this foundation being laid that euery Christian is bound to beleeue the Church one may securely build thereon He added that they should take example from all those that haue substantially written against the Lutherans as Fryar Siluester and Ecchiâ—s who haue more alleadged the authoritie of the Church then any other argument neither is it possible to conuince the Lutherans otherwise That it is contrary to the end proposed that is to lay all the foundations of Christian doctrine to leaue out the principall and perhaps the onely ground but certainely that without the which the residue cannot subsist This opinion had no followers Some opposed against it that it was subiect to the same difficulties which it made to others For the Synagogues of the heretiques also would arrogate to bee the true Church vnto whom this authoritie was giuen Others holding it to be a thing most knowen and vndoubted that by the name of the Church the Cleargie ought to bee vnderstood and more properly the Councell and the Pope as head said they ought to maintaine that the authority of the Church is already decided and that to treat of it now were to shew there was difficultie or at the least that it was a thing newly cleered and not most ancient euer beleeued since Christianitie began But Anthonius Marinarus a Carmelite Fryar thought fit to refraine speaking of traditions and said that for decision of the first Article in this matter it was meete first to determine whether the question were facti or iuris that is if the Christian doctrine haue two parts one which was written by the will of God and the other which was forbidden to bee writ but onely taught by word of mouth or if in the whole body of doctrine it hath accidentally happened that all hauing beene taught some part hath not beene committed to writing Hee added that it was a cleere case that the Maiestie of God ordaining the law of the Old Testament appointed it should be necessary to haue it in writing and therefore
it is a cause for that the effect doeth follow not by any vertue of its owne but by the promise of God to giue grace at that time as the merite is cause of the reward without any actiuitie This they prooued not onely by the authoritie of Scotus and Saint Bonauenture their Diuines but by Saint Bernard also who saith that grace is receiued by the Sacraments as a Canon is inuested by the booke and a bishop by the ring The reasons were expounded on both sides with great prolixitie and sharpenesse And they censured one another The Dominicans said that the other opinion was neere to Lutheranisme and the others that theirs being impossible gaue occasion to the heretikes to calumniate the Church Some good Prelates desired though without effect to make peace saying that in regard they agreed in the conclusion that the Sacraments conteine and are cause of grace it did little import in what manner and that it was better not descending to particulars to stand in the generall But the Fryars replied that they spake not of words but of establishing or annihilating the Sacraments There would neuer haue been an end if the Legate Sancta Croce had not giuen order that they should passe to that which remained and that afterwards they should returne to examine whether it were necessary to decide the point or to leaue it The Legates called vnto them the generals of the orders and prayed The Legates vse meanes to represse the dangerous libertie of the Fryars them to cause the Fryars to treat with modestie and charitie without partialitie to their owne sect shewing they were called to speake against heresies and not to make new arise by disputes And they wrote thereof to Rome shewing how dangerous the libertie was which the Friars did assume and to what it might come And they told the Pope that a moderation was necessary For there being a fame spred of those dissensions and censures which one partie pronounced against the other it must needs raise scandall and small reputation of the Councell It was thought fit to omit the fifth Article as decided in the former Session But Friar Bartholmew Miranda called to minde that Luther by that paradox of his that the Sacraments doe not conferre grace but by exciting faith drew also a conclusion that those of the old and of the Euangelicall law are of equall vertue which opinion was to bee condemned as contrary to the doctrine of the Fathers and the Church all hauing said that the olde Sacraments were onely signes of grace but the new conteine it and cause it No man did contradict the conclusion but the Franciscans proposed that it should not bee sayd of the old Law but of Moses Law in regard that Circumcision it selfe did cause grace but it was not a Mosaicall Sacrament for CHRIST also said it was not of Moses but of the Fathers and also because other sacrifices before Abraham did conferre and cause grace The Dominicans replyed that Saint Paul sayd plainely that Abraham had receiued the Circumcision onely for a signe that hee being the first vnto whom it was giuen it is as much as to say it was instituted onely for a signe And the questions of the manner of conteining and causing grace returned into the field Friar Gregorie of Padua said hereupon that it was a cleere case in Logique that things in the same kinde haue identitie and difference among themselues If the old Sacraments and ours had onely difference they would not all bee Sacraments but equiuocally if onely identitie they would bee absolutely the same thing Therefore they must beware to put difficultie in plaine matters for some diuersitie of wordes and that Saint Augustine had sayd that these and those are diuers in the signe but equall in the thing signified And in another place that they were diuers in the visible species but the same in the intelligible signification and that else where he puts a difference that those were promissiue and these demonstratiue which another doth expresse in another terme that those were prenunciatiue and these contestatiue Whence it plainely appeareth that they agree and differ in many things which no sensible man can deny and therefore it was wisedome not to put that Article in the beginning neither was it to any purpose to touch it in the present Decree Another opinion came forth that the opinion of the Lutherans and Zuinglians was to bee condemned without descending to the particulars For they say there is no difference betweene the old and new Sacraments but in the Rites But it hath beene shewed that there are other differences and therefore they are to be condemned for this onely without descending to shew what those differences are But the sixt was censured by the Dominicans who said it was proper to the Euangelicall Sacraments to giue grace and that the old did not giue it but onely by the vertue of deuotion and that this was the opinion of Saint Thomas They alleadged for a principall ground the determination of the Florentine Councell that the Sacraments of the old Law did not cause grace but did figure that it must bee giuen by the passion of CHRIST But Because S. Bondaenture and Sootus did maintaine that the Circumcision did conferre grace Ex opere operato Scotus adding that immediatly after the sinne of Adam a Sacrament was instituted in which a grace was giuen to babes by vertue of it that is Ex opere operato the Franciscans said the Article was true and could not be censured and that if as Saint Thomas said children before CHRIST were saued by the fathers faith the state of Christians was worse For now the fathers faith doth not helpe the children without Baptisme and Saint Austine saith that the childe that is caried by the father to be baptized if hee die in the way is damned So that if faith onely did then suffice the condition of the sonnes of Christians is now worse In these difficulties many did propose that the Article as probable should bee omitted To leaue out the seuenth and eighth there was a great agreement But in Concerning the Character imprinted by the Sacrament the ninth of the Chalacter Friar Dominicus Soto endeauoured to declare that it hath foundation in the holy Scripture and hath euer bin held in the Church for an Apostolicull Tradition and though the name hath not been vsed by the Fathers yet the thing signified is most ancient Others did not grant him so great a scope because it did not appeare that Gratian or the Master of the Sentences had made any mention thereof Yea Iohn Scotius said that it was not necessary by the words of the Scripture or of the Fathers to affirme it but onely by the authority of the Church a thing vsuall with that Doctor to denie things with a kinde of courtesie It was worth the knowing what thing they meant it should be and where situated in such multiplicity of Schoole-opinions some
making it a quality and amongst those were foure opinions according to the foure kindes of the qualities some a spirituall power some an habite or disposition others a spirituall figure and the opinion that it was a sensible metaphoricall quality did not want abettors Some would haue it a call relation some a fabrique of the minde who were to declare how farre it differed from nothing The same variety of opinions concerning the subiect was trouble some some placed it in the effende of the soule some in the vnderstanding some in the will and there wanted not who gaue it place in the hands and tongue Ierome of Portugall a Dominican Friar thought that the Sacraments did imprint a spirituall quality before the comming of grace and that it was of two sports one bib which can neuer bee abolished the other which may bee lost and regained the former whereof is called a Character and the later a certaine ornament The Sacraments which giue the first cannot bee reiterated because their effect euer remaineth the others may when their effect is lost This caried a faire shew but was not approoued by many because there was no other author to be found of that ornament but Saint Thomas who also though he begat it yet did not thinke it worthy of education But howsoeuer all agreed in this generall that three Sacraments haue the Character yet some did say modestly that it was to bee approoued as more probable not as necessary Three Sacraments haue a Character others on the contrary that it was an Article of Faith because Innocentius the third made mention of it and was so defined by the Councell of Florence The Article that the honesty of the Minister was not necessary was so discussed by Saint Austine in so many bookes against the Donatists that the Diuines did all agree and besides it was alleadged for a principall ground that the Article was condemned by the Councell of Constance amongst the errors of Iohn Wickliefe They all condemned the eleuenth Article as contrary to the Scripture Tradition and vse of the vniuersall Church The twelfth of the formes of the Sacraments was distinguished as receiuing two sences vnderstanding by forme either the essentiall words as it is sayd that euery Sacrament hath for matter the sensible element and for forme the word or vnderstanding by forme all the forme and rite of the Ministery which includeth many things not necessary but decent And they thought fit to make two Canons thereof by the first condemning him of heresie that sayth that the forme may be changed being instituted by CHRIST But for the second sense though accidentall things may receiue mutation yet when any rite is brought in by publike authority or receiued and confirmed by common vse it should not be in euery mans power to change it but onely in the Popes as Head of the Church vniuersall when it is conuenient for some new respect In the thirteenth of the intention of the Minister they could not dissent from the Councell of Florence which holds it necessary but what intention Concerning the intention of the Minister in the administration of the Sacrament was required was hard to expresse in regard of the variety of opinions about the efficacie and vertue of the Sacraments because there cannot bee the same intention of two who haue diuers opinions The common answere was that the intention to doe as the Church did was sufficient Notwithstanding this exposition the difficulties remained for that mens opinions what the Church is beeing diuers their intention in administring the Sacrament would prooue various also It seemed they might say it was not different when all had the same aime to doe that which hath been instituted by CHRIST and obserued by the Church though a false Church be taken for a true so that the rite of the one and the other be the same In this particular the Bishop of Minori proposed a thing worthy to be repeated A discourse of the Bishop of Minori about the intention of the Minister heere and esteemed by all to deserue great consideration Hee sayd that to the Lutherans who giue no other vertue to the Sacraments then to excite faith which notwithstanding may bee stirred vp some other way it did little import to receiue the true Sacrament Whereupon they say it is not necessary and thinke it not conuenient that the malice of a wicked Minister who hath no intention to conferre the true Sacrament should bee able to hurt because wee are to regard what the faithfull receiueth and not what is giuen But amongst the Catholikes who doe truely attribute to the Sacrament power to giue grace to him that doeth not resist it seeing it happeneth very seldome that grace is obtained by any other meanes surely little children and many who haue but small vnderstanding are saued no other way And ordinary men haue so weake a disposition that it would not suffice without the Sacrament And those few who as Phonixes haue a perfect disposition yet doe receiue greater grace by the Sacrament Therefore it much concerneth a Christian to bee assured that hee receiueth that which is true and effectuall If a Priest hauing charge of foure or fiue thousand soules were an infidell but a formall hypocrite and in absoluing the penitent baptizing of children and consecrating the Eucharist had an intention not to doe what the Church doeth it must bee sayd that the children are damned the penitent not absolued and that all remaine without the fruit of the Communion Neither is it enough to say that faith supplyeth because it doth not helpe children at all according to the Catholike doctrine nor others so much as the Sacrament and to attribute so great vertue to faith were to take all vertue from the Sacraments and to fall into the Lutheran opinion Hee considered how a tender Father would be afflicted when his sonne was about to die if hee doubted of the intension of the baptizing Priest So hee that feeleth himselfe of a weake disposition and is to bee baptized what anxietie will he haue that perhaps the Priest is a counterfeit Christian and mocketh him not meaning to baptize him but onely to wash him in iest And the same may bee feared in confession and receiuing the Eucharist He added if any sayd these cases were rare would to God it were so and that in this corrupt age wee had not cause to doubt they were many But suppose they are very few or but one onely Let there bee a knaue Priest who fayneth and hath not an intention to administer the true Baptisme to a childe who after being a man growen is created Bishop of a great Citie and liueth many yeeres in that charge so that hee hath ordained a great part of the Priests it must bee said that hee being not baptized is not ordained nor they ordained who are promoted by him So in that great Citie there will bee neither Eucharist nor Confession because they cannot bee
being curiously The Decrees are censured in Germany read in Germany and else-where raised much speech in many things concerning the Eucharist First because treating of the manner of the existence it said that it could hardly be expressed in wordes and yet affirmeth after that it is properly called Transubstantiation and in another place that it is a most fit terme which beeing so one cannot doubt but that it may bee properly expressed It was further noted that hauing declared that CHRIST after the benediction of Bread and Wine said that that which hee gaue was his Body and Blood it came to determine against the opinion of all the Diuines and of the whole Church of Rome that the wordes of consecration were not those that is this is my body because it doth affirme that they were spoken after the consecration But to prooue that the body of our LORD is in the Eucharist before the vse because CHRIST in giuing of it said before it was receiued by his Disciples it was his Body did shew that they did presuppose that the giuing of it did not belong to the vse the contrary whereof was apparantly true The manner of speach vsed in the fifth point of doctrine saying that diuine worship was due to the Sacrament was noted also for improper seeing it is certaine that the thing signified or conteined is not meant by the Sacrament but the thing signifying and containing and therefore it was well corrected in the sixt Canon which said that the Sonne of GOD ought to bee worshipped in the Sacrament That also in the third Anathematisme was noted that all CHRIST was in euery part after the separation because it seemeth one may necessarily inferre from hence that it was not in euery part before the diuision The Priest complained of the reformation and sayd that the Bishops authority The Priests complaine of the reformation was made too great and the Clergie brought into seruitude But the Protestants seeing the point where it was said that they desired to bee heard in foure Articles onely did much wonder who should make that request in their name seeing they had said and repeated so often in publique Diets and by publique writings that they desired a discussion of all the controuersies nor would receiue any of those things which were already determined in The Protestants dislike the reseruation of y e points of doctrine And the form of the Safe Conduct Trent but would haue all to be reexamined They thought also that the forme of the Safe Conduct was very captious because as well in the Decree to grant it as in the tenour therof there was this clause of reseruation as farre as belogneth to the Synode for no man demaundeth of another but that which belongeth to him to graunt But this affected diligence to expresse and repeat it was a signe that they had inuented a meanes to goe against it and to excuse themselues vpon others And they doubted not but that the ayme of the Synode was to leaue a gate open for the Pope that he might doe with his owne and the Councels honour what hee thought seruiceable for them both Besides the treating to depute Iudges for things hereticall committed or to be committed seemed to them a kinde of net to catch those that were vnwary and euen the very Pedants did laugh at it that the principall verbe was more then an hundred and fifty wordes distant from the beginning The Protestants did vniformely agree not to bee content with it or trust vpon it but to desire another iust like that which was giuen by the Councell of Basill to the Bohemians which if it were granted they did obtaine one great point that is that the controuersies should be decided by the holy Scripture and if it were not granted they might excuse themselues with the Emperour The day following the Session there was a generall Congregation to set downe how to treate of Penance and extreame Vnction and to continue the reformation It was considered that the manner of discussion prescribed was exceeded by the Diuines whence contentions did arise for which they could not be vnited against the Lutherans and therefore it was thought necessary to renew the decree not â—uffer any to vse the reasons of the schools but to cause them to speake positiuely and also to obserue the order which they thought fit to establish againe as well because the not obseruing of it had bred confusion as because the Flemings did complaine that none account was made of them as did also the Diuines which came with the Prelates of Germanie To handle Penance and extreame Vnction was decided already and something was said in matter of reformation and Prelats were deputed who with the Nuncio of Verona were to make the Articles in matter of faith and with the Nuncio of Siponto in matter of reformation In matter of faith twelue Articles were framed vpon the Sacrament of Penance drawen Verbatim out of the booke of Martin and of his Schoolers to be disputed by the Diuines whether they were to bee held for hereticall and condemned for such which in framing the Anathematismes after the Diuines had giuen their voyces were so changed that no iot of them remaining it is superfluous to recite them To these Articles were added 4. more of extreame Vnction answereable in all points to the soure Anathematismes established In Three Decrees are made concerning the manner of proceeding in Councell the same page where the Articles were set downe three Decrees were added That the Diuines ought to giue their opinions out of the holy Scripture Traditions of the Apostles holy Councels Constitutions and authorities of Popes and holy Fathers and out of the consent of the Catholique Church That the order of speaking should be thus that first they should speake who were sent by the Pope secondly those who were sent by the Emperour thirdly those of Louaine sent by the Queene fourthly those Diuines who came with the Electors fiftly the Secular Clergie men according to their promotions sixtly the Regulars according to their orders That there should be two congregations euery day one in the morning from the foureteenth houre vntill the seuenteenth another in the afternoone from the twentieth houre vntill the three and twentieth The Articles of Reformation were in number fifteene all which answered the points which were after established except the last in which a propose was made to constitute that Benefices should not be giuen in Commenda but to persons of the same age which the law required in those who might haue them in title which Article when it was spoken of was easily buried in silence because it hindered many Prelates to renounce their Benefices to their Nephewes The Pope who as hath been said wrote letters to the Catholique Suisses inuiting them to the Councell did still make the same instance vnto them by his Nuncio Ieronymus Francus wherein also hee was assisted by the Emperour The French
iudge desiring therefore that what was done in the Councel the yeeres past might not haue the strength of a law but that the discussion of euery thing already handled should begin again it being not iust that when two contend in law what is done by one the other beeing lawfully absent should bee of forces and the rather because it may be cleerely demonstrated that aswell in the last actions as in those of the yeeres before Decrees haue been published contrary to the word of GOD. And they presented their doctrine and discourse in writing all which was receiued by the Secretary but the doctrine was not read The Speaker answered in the name of the Fathers that answere should be giuen in time conuenient When this was done the Electours and Ambassadours departed the The Fathers resolue not to alter the Safe Conduct Prelates remaining with the Presidents to giue order for the Session First the Decree was established and then the Safe Conduct proposed adding the causes why the Protestants were not content And consulting whether that which they desired should bee added to the forme they did easily agree all in one opinion that nothing should be added to auoide inextricable disputes and ineuitable preiudices The next day the 25. of Ianuary deputed for the Session they went to the The Session Church with the vsuall Ceremonies but with more Souldiers called by the Presidents to make ostentation of the greatnes of the Councel and with many strangers who came thither thinking the Protestants should be receiued publikely and with singular ceremonies The B. of Catanea sang Masse and Iohn Baptista Campeggio B. of Maiorica preached and the vsuall Riâ—es being obserued the Decree was read by the Masse Bishop the substance whereof was That the Synod to performe the things already decreed hauing exactly handled The Decree whatsoeuer belongeth to the Sacrifice of the Masse Sacrament of Order to publish in the Session the Decrees concerning them and the 4. Articles of the Sacrament of the Eucharist deferred thinking that the Protestants vnto whom they had giuen safe Conduct would haue been arriued by this time in regard they are not come but haue made supplication that all should be deferred vntil another Session giuing hope that they wil come long before the celebration thereof hauing receiued a safe Conduct in a more ample forme the Synod desirous of quiet peace beleeuing that they will come not to contradict the Catholike faith but to vnderstaÌ„d the truth that they wil be satisfied with the Decrees of the holy mother the Church hath put off the next Session vntill the nineteenth of March to giue light to and publish the things aforesaid granting them to remoue all cause of greater delay a safe Conduct of the tenour as shall be recited determining to handle in the meane while the Sacrament of Matrimony and to prosecute the reformation that they may publish the definitions of this together with the definitions of the things aforesayd The substance of the safe Conduct was That the Synod adhering The Safe Conduct to the safe Conduct already giuen and amplifying it doeth make faith to all Priests Princes Nobles and persons of what condition soeuer of the German nation which shall or are already come to the Councell Safe Conduct to come remaine propose and speake in the Synode to handle and examine what they thinke fit giue articles and confirme them answere the obiections of the Councell and dispute with those whom it doth elect declaring that the controuersies in this Councell shall bee handled according to the holy Scripture Traditions of the Apostles approoued Councels consent of the Catholike Church and authoritie of the holy Fathers adding that they shall not be punished vpon pretence of Religion or offences committed or which will bee committed so that there neede not bee any cessation from Diuine Seruice by reason of their presence either in the iourney or in the Citie of Trent or in any place else and shall returne when it shall seeme good vnto them without let with safety of their robe honour and persons but with the knowledge of the deputies of the Synode that prouision may bee made for their security granting that in this safe Conduct all those clauses bee held to bee included which are necessary for reall and full assurance adding that if any of them either in comming or in Trent or in returning shall commit any enormity which shall nullifie the benefit of this publike faith hee shall be punished by their own Iudges so that the Synod may be satisfied and on the other side if any other in comming hither remaining here or returning shall commit any thing which may violate this Safe Conduct hee shall bee punished by the Synode with the approbation of the Germans themselues who shall be present in Trent the forme of the assicuration remaining still in force giuing leaue to their Ambassadours to goe out of Trent to take the ayre and returne to send and receiue aduises and messengers as often as they shall thinke fit yet accompanied with the Deputies for their scecurity which Safe Conduct shall remaine in force so long as they be vnder the care of the Synode in comming to Trent in their abiding there and twenty dayes after they shall aske leaue to depart or after it shall bee granted to them that they may bee rendred in a secure place at their election which things it promiseth faithfully in the name of all faithfull Christians of all the Princes Ecclesiasticall and Secular and likewise of all other persons Ecclesiasticall and Secular of all conditions faithfully promising withall that the Synod shall not seeke occasion publikely or secretly that any thing bee attempted in preiudice of this Safe Conduct nor to violate the same will vse or suffer any to vse any authority power right statute or priuiledge of Lawes Canons or Councels especially that of Constance and of Siena which things in this behalfe and for this time it doth disallow And if the Synod or any person in it or any that belong to them shall violate the forme of this Safe Conduct in any point or clause whatsoeuer and punishment bee not inflicted to their approbation let them thinke that the Synode hath incurred all the punishments which the violaters of such Safe Conducts may incurre by the law of GOD or man or custome without admitting excuse or contradiction These things being read the Session was ended It is certaine that the Presidents doubtfull what might ensue were willing to bee prepared if the winde were prosperous to decide the matter of the Sacraments all in one Session and therefore hauing in a readinesse all that belonged to the Communion the Masse and Sacrament of Order they were desirous to digest also and put in order all that concerned Matrimonie that they might put all into one bundle and to handle succinctly in another Session Purgatorie Indulgences Images Reliques and such small matters for so they
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
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
wrote the Decalogue in stone with his owne finger commaunding it should be laid vp in the Cabinet called the Arke of the Couenant That he often commaunded Moyses to write the precepts in a booke and that one copie should bee kept in the Arke and the King haue another to reade it continually This fell not out in the Gospell which the Sonne of God wrote in the hearts for which neither tables nor chest nor booke is necessary yea the Church was most perfect before any of the Apostles wrote and though they had writ nothing the Church would haue wanted nothing of its perfection But as Christ founded the doctrine of the New Testament in the hearts so hee forbad it not to bee written as in some false Religions where the mysteries were kept secret nor was lawfull to write them but onely to teach them by word of mouth And therefore that it is an vndoubted truth that whatsoeuer the Apostles haue written and whatsoeuer they haue taught by word of mouth is of equall authority because they wrote and spake by the instinct of the holy Ghost which notwithstanding as by assisting them it hath directed them to write and preach the trueth so it cannot bee said it hath forbidden them to write any thing to the end to hold it in mysterie wherefore the Articles of faith cannot bee distinguished into two kinds some published by writing others commaunded to bee communicated onely by voyce Hee said that whosoeuer thought otherwise must fight against two great difficulties the one to tell wherein the difference is the other how the Apostles successors haue beene able to write that which was forbidden by God adding that it was as hard to maintaine the third that is how it hath accidentally happened that some particulars haue not beene written because it would derogate from the prouidence of God in directing the holy Apostles to compose the Scriptures of the New Testament Therefore The Fathers neuer made traditions of equall authority with the Scripture hee concluded that to enter into this treatie was to saile betweene Scriptuâ—e and Caribdis and that it was better to imitate the fathers who serued themselues of this place onely in case of necessitie neuer thinking to make of it an Article of competition against the holy Scripture Hee added that it was not necessary to proceede now to any new determination because the Lutherans though they said they would be conuinced by the Scripture onely haue not made a controuersie in this article and that it is good to keep themselues onely to the controuersies which they haue promoted without setting new on foote exposing themselues to the danger of making a great diuision in Christendome The Fryars opinion pleased but few yea Cardinall Poole reprehended it The opinion of Marinarus was very distastefull and said it better beseemed a Colloquie in Germanie then a Councell of the vniuersall Church that in this they should ayme at the sincere veritie it selfe not as there where nothing is handled but the according of the parties though to the preiudice of the truth that to preserue the Church it was necessarie that the Lutherans should receiue all the Romane doctrine or that as many of their errors as was possible might be discouered the more to make manifest to the world that there was no agreement to be made with them Therefore if they haue framed no controuersie concerning traditions it was necessary to frame it now and to condemne their opinions and to shew that that doctrine not onely differeth from the true in that wherein it doeth purposely contradict it but in all other parts that they should endeauour to condemne as many absurdities as can be drawen out of their writings and that the feare was vaine to dash against Scilla or Caribdis for that captious reason whereunto whosoeuer gaue earâ— would conclude there was no tradition at all In the second Article they all agreed in this that a Catalogue should bee Concerning the canon cal bookes of the Scripture made as it was in former times of the Canonicall bookes in which all should be registred which are read in the Romane Church euen those of the Old Testament which were neuer receiued by the Hebrewes And for proofe of this they all alledged the Councell of Laodicea Pope Innocence the first the third Councell of Carthage and Pope Gelasius But there were foure opinions Some would haue two rankes made in the first onely those should be put which without contradiction haue beene receiued by all in the other those which sometime haue beene reiected or haue had doubt made of them and it was said though formerly this was neuer done by any Councell or Pope yet alwayes it was so vnderstood For Austin maketh such a distinction and his authority hath beene canonized in the Chapter In Canonicis And Saint Gregorie who was after Gelasius writing vpon Iob sayeth of the Maccabees that they are written for edification though they bee not Canonicall Aloisius of Catanea a Domican Fryar said that this distinction was made by Saint Hierome who was receiued by the Church as a rule and direction to appoint the Canon of the Scriptures and he alleadged Cardinal Caietan who had distinguished them following Saint Hierom as an infallible rule giuen vs by the Church and so hee wrote to Pope Clement the seuenth when hee sent him his exposition vpon the Historicall bookes of the Old Testament Some thought fit to establish three rankes The first of those which alwayes haue beene held for Diuine the second of those whereof sometimes doubt hath beene made but by vse haue obtained Canonicall authority in which number are the sixe Epistles and the Apocalyps of the New Testament and some small parts of the Euangelists The third of those whereof there hath neuer beene any assurance as are the seauen of the Old Testament and some Chapters of Daniel and Hester Some thought it better to make no distinction at all but to imitate the Councell of Carthage and others making the Catalogue and saying no more Another opinion was that all of them should bee declared to bee in all partes as they are in the Latine Bible of diuine and equall authoritie The Booke of Baruc troubled them most which is not put in the number neither by the Laodiceans nor by those of Carthage nor by the Pope and therefore should be left out as well for this reason as because the beginning of it cannot be found But because it was read in the Church the Congregation esteeming this a potent reason resolued that it was by the Ancients accounted a part of Ieremie and comprised with him In the Congregation on Friday the fifth of March aduise being come The Bishop of Bitonto assisting in Councell is in danger of excommunication in Rome for not paying his Pensionaries that the Pensionaries of the Bishop of Bitonto had demanded in Rome to be paide and for this cause had cited him before the Auditor
requiring hee should bee compelled by excommunications and other censures according to the stile of the Court to make payment hee lamented his case and said that his Pensioners were in the right and yet himselfe was not in the wrong For so long as hee was in the Councell hee could not spend lesse then sixe hundred crownes by the yeere and that his pensions being detracted hee had left but foure hundred wherefore it was necessarie that hee should bee disburthened or assisted with the other two hundred The poore Prelates laboured herein as in a common cause and some of them passed to high wordes and said it was an infamie to the Councell that an officer of the Court of Rome should bee suffered to vse censures against a Bishop assisting in the Councell that it was a thing monstrous and would make the world say that the Councell was not free that the honour of that assembly required that the Auditor should be cited to Trent or some reuenge taken against him that the dignity of the Synod might be preserued Some also proceeded so farre as to condemne the imposition of pensions saying that it was iust and anciently obserued that the rich Churches should assist the poore not by constraint but by charity without taking things necessary from themselues and that S. Paul taught so But that poore Prelates should be constrained to giue to the rich some of that which is necessary for their owne sustenance was a thing intolerable and that this was one of the points of reformation to be handled in the Councel reducing it to the ancient and truely Christian vse But the Legats cōsidering how iust the cōplaints were and whither they might tend appeased all promised they would write to Rome and cause the iudiciall processe to surcease and to endeuor that the Bishop should in some sort be prouided for that he might maintain himselfe in the Councel All the Diuines hauing made an end of speaking the eighth day a Congregation A Decree made on the day of Carnoual that Traditions are of equall authority with the Scriptures was intimated for the next though it was no ordinary day not so much to establish quickly a Decree vpon the disputed Articles as for a grace of the Councell that in that day dedicated to a profane feast of the Carnoual the Fathers should busie themselues in the affaires of the Councell And then it was approued by all that the Traditions should bee receiued as of equall authority with the Scriptures But they agreed not in the manner of making the Catalogue of the Diuine bookes and there were three opinions One not to descend to particular bookes another to distinguish the Catalogue into three parts a third to make onely one and to make all the bookes of equall authoritie And not beeing all well resolued three draughts were made and order giuen that they should exactly consider which of them should be receiued in the next Congregation which was not held the twelfth day by reason of the arriuall of Don Francis of Toledo sent Don Francis of Toledo arriueth in Trent Ambassadour to the Emperour Ambassadour by the Emperour to assist in the Councell as Colleague to Don Diego who was met on the way by the maior part of the Bishops and families of the Cardinals At this time Vergerius who often hath beene named before came to Vergerius flieth to the Councell for refuge but findeth none Trent not so much with desire to assist in the Councell as to flie the rage of his people raised against him as cause of the barrennesse of the land by the Inquisitor Friar Hannibal a Grison For he knew not where to remaine with more dignity nor to haue greater commoditie to iustifie himselfe against the imputations of the Frair who published him for a Lutheran not onely in Istria but before the Nuncio of Venice and the Pope Whereof the Legates of the Councell beeing aduertised suffered him not to bee present at the publique Actes as a Prelate if first hee were not iustified before the Pope to whom they effectually exhorted him to goe and if they had not feared to raise talke against the libertie of the Councell they would haue gone beyond exhortation This Bishop seeing hee was more disgraced in Trent departed a little after with purpose to returne to his Bishopricke hoping the popular sedition was appeased But when he came to Venice he was forbidden by the Nuncio to goe thither who had order from Rome to make his processe for disdaine whereof or for feare or for some other cause hee quitted Italie within a few moneths after Vergerius forsaketh Italie The fifteenth day the three draughts beeing proposed though euery one was maintayned by some yet the third was approoued by the maior part In the Congregations after the Diuines discoursed vpon the other Articles and in the third there was much difference about the Latine translation of the Scripture betweene some few who had good knowledge of the Latine and some taste of the Greeke and others who were ignorant in the Tongues Friar Aloisius of Catanea said that for resolution of this article nothing could Discourses about the Latin translation be brought more to the purpose or more fit for the present times and occasions then the indgement of Cardinall Caietane a man very well read in Diuinitie hauing studied it euen from a childe who for the happinesse of his wit and for his laborious diligence became the prime Diuine of that and many more ages vnto whom there was no Prelate or person in the Councel who would not yeelde in learning or thought himselfe too good to learne of him This Cardinall going Legate into Germanie in the yeere 1523. studying exactly how those that erred might be reduced to the Church and the Arch-heretiques conuinced found out the true remedy which was the litterall meaning of the text of the Scripture in the originall tongue in which it is written and all the residue of his life which was 11. yeeres hee gaue himselfe onely to the study of the Scripture expounding not the Latine translation but the Hebrew rootes of the old and the Greeke of the new Testament In which tongues hauing no knowledge himselfe he imployed men of vnderstanding who made construction of the text vnto him word by word as his workes vpon the holy bookes doe shew That good Cardinall was wont to say that to vnderstand the Latine text was not to vnderstand the infallible word of God but the word of the translatour subiect and obnoxious vnto errors That Hierome spake well that to prophesie and write holy bookes proceeded from the holy Ghost but to translate them into another tongue was a worke of humane skill And hee complayned and said Would to God the Doctors of the former age had done so and then the Lutherane heresie would neuer haue found place Hee added that no translation could bee approued without reiecting the Canon Vt veterum d. 9.
otherwise though with reason And S. Paul ment so when hee said that prophecying that is interpretation of the Scripture should bee vsed according to the analogie of faith that is with reference to the Articles thereof And if this distinction were not made they must needes fall into notable inconueniences by reason of the contrarieties which are found in the diuers expositions of the ancient Fathers which doe oppugne one another The difficulties were not so great but that the vulgar edition was approued The vulgar edition is approoued almost by a generall consent the discourse hauing made deepe impression in their mindes that Grammarians would take vpon them to teach Bishops and Diuines Some few thought it fit in regard of the reasons brought by the Diuines to leaue the point for that time but seeing the resolution was otherwise they desired them to consider that hauing approued it they should command it to be printed and corrected and in that case that it was necessary to frame a copie by which to make the impression Whereupon sixe were deputed by common consent and commanded to be diligent in making that correction that it might bee published before the end of the Councell reseruing power to themselues to augment the number if amongst those that were to come any were fit for the worke But in giuing voyces vpon the fourth Article after Cardinall Pacceco had said that the Scripture was expounded by so many and so excellent men in goodnesse and learning that there was no hope to adde any good thing more and that all the new heresies sprang from the new expositions of the Scripture and therefore that it was necessary to bridle the saucinesse of moderne wits and to make them content to be gouerned by the ancients and by the Church and that if any had some singular spirit he should be enforced to conceale it and not to confound the world by publishing it almost all runne into the same opinion The Congregation of the 29. was all spent in the fift Article For the Diuines hauing spoken irresolutely and with reference to the Synod to which it belongeth to make Statutes the Fathers were doubtfull also To leaue out the Anathema wholly was to make no decree of faith and in the very beginning to breake the order set downe to handle the two heads together To condemne euery one for an heretike who would not accept the vulgar Edition in some particular place perhaps of none importance or should publish some inuention of his owne vpon the Scripture through vanitie of minde seemed too rigorous After long discussion they found a temper which was to frame the first Decree and comprehend in it that onely which concerneth the Catalogue of the holy Bookes and the Traditions and to conclude that with an anathema Then in the second which belongeth to reformation to comprehend the translation and sense of the Scripture as if the Decree were a remedie against the abuse of so many interpretations and impertinent expositions It remayned to speake of the other abuses of which euery one had collected The abuses are spoken of a great number and many wayes to redresse them as humane weaknesse and superstition vseth holy things not onely beyond but also contrary to that for which they are appointed Of inchantments to find treasures and to bring lasciuious deseignes to passe or to obtaine things vnlawfull much was said and many remedies proposed to roote them out Amongst inchantments some put carying the Gospel about one names of God to preuent infirmities or to be healed of them or to bee kept from euils and mischiefes or to bee prosperous likewise to reade them for the same ends and to write them with obseruation of times In this catalogue were numbred Masses said in some Countries vpon red hot Iron vpon boyling waters or vpon cold or other matters for vulgar purgations to recite the Gospel ouer Armes that they may haue more force against the enemies In this ranke were put the coniurations of dogges to make them not bite of serpents to make them not offend of harmefull beasts in the field of tempests and other causes of the barrennesse of the land requiring that all these obseruations might bee condemned forbid and punished as abuses But in diuers particulars there were contradictions and disputes For some defended as things deuout and religious or at the least permitted and not damnable which others did condemne for wicked and superstitious The like happened speaking of the Word of God by casting of lots or diuinations or extracting schedules with verses of the Scripture or obseruing those they met when they opened the booke To vse sacred words in scandalous libels and other detractions was generally condemned and much was sayd of the meanes how to remooue the Pasquins of Rome wherein the Cardinall of Monte shewed great passion in desiring a remedie because he was often made a subiect of the saucinesse of the Courtiers tongues by reason of his naturall liberty and pleasantnesse of wit All agreed that the Word of God could neuer bee reuerenced enough and that to vse it to mens commendations though Princes and Prelates is not seemely and generally that all vaine vse of it is a sinne But yet the Councell ought not to busie it selfe in this in regard they were not assembled to prouide against all faults neither was it to beforbid absolutely to draw the words of the Scripture to humane matters because S. Antoninus in his storie condemned not the Sicilian Ambassadors who asking pardon of Martin the fourth deliuered their Ambassage in no other termes but saying three times Agnus Dei qui tollis peccata mundi miserere nobis Nor the Popes answere who likewise said thrise Aue Rex Iudeorum Et dabant illi alapas Therefore that it was the malice of the Lutherans to reprehend the Bishop of Bitonto who in his sermon made in the publike Session said that to him that refused the Councel it might bee replied Pap 〈…〉 lux venit in mundum dilexerunt homines magis tenebras quam lucem So many Congregations were spent heerein and the number so increased and the weakenesse of the remedies proposed did so much appeare that the common opinion inclined to make no particular mention of any of them nor to descend to the proper remedies or particular punishments but onely to forbid them vnder generall heads and leaue the penalties to the discretion of the Bishops Of the abuses of the Prints there was not much to be spoken for all agreed that the Printers should bee brideled and prohibited to Print any sacred thing before it was allowed but for this the Decree of the last Lateran Councel was sufficient But about readings and preachings there were terrible controuersies A great contention betweene the Regulars and Prelats about readings and preachings The Regulars beeing already in possession of them as well by the Popes priuiledges as by the practise of 300 yeeres laboured to preserue them
Colloquie and were informed in the differencies Amongst the Prelats of Germany onely the Cardinall of Ausburg had sent a Proctor and him a Sauoyard For the Proctors of the Cardinall and Elector of Ments vnderstanding their masters death went away two moneths before Others said that the things decided were not of so great moment as they Nothing is certainely defined concerning traditions seemed For the point of traditions which seemed most important was of no consequence First because it was nothing to ordain they should be receiued if it were not declared which they were how they should be knowen thē because there was no commandement to receiue them but onely a prohibition to contemne them wittingly and deliberately So that he that reiected them with reuerend termes contradicted not and the rather because there is an example of the adherents of the Church of Rome who receiue not the ordination of Deaconesses graunt not to the people the election of the Minister which certainely was an Apostolical institution continued more then eight hundred yeeres and which more importeth obserue not the communion of the Chalice Instituted by Christ preached by the Apostles obserued by the whole Church vntill within two hundred yeeres and now also by all Christian Nations but the Latine that if this be not a tradition it is impossible to shew whatother is And for the vulgar edition declared authenticall nothing at all was done because among so many copies it cannot be knowen which is the true But this last opposition was made because the deputation to make a corrected copie of the vulgar edition was not knowen The which for what cause it was not effected shall be said in its place But the Decrees of the Session being seene in Rome and the importance Nor concerning the vulgar edition of the things treated of considered the Pope began to thinke he ought more to regard the businesse of the Councell then vntill that time hee had done and he enlarged the congregation of Cardinals and Prelats who were to consider of the occurrences of the Synode and to relate them By the aduice of these after their first assembling he admonished the Legats of three things One not to publish hereafter in Session any decree before they had communicated it at Rome and to auoyd too much slownesse in proceeding The Pope admonisheth the Legates of three things but to beware much more of two much celeritie which might make them resolue of some indigested matter and want time to receiue orders from him what they should propose deliberate and conclude The second not to spend time in matters not controuersed as they had done in those that were handled for the last session wherein all agree that they are vndoubted principles The third to take heede that by no meanes the Popes authoritie be disputed on Whereunto they readily answered that they would obey his Holinesse To whom the Legates make a ready answere commandement but that it seemed to them that in the things defined there is small difference betweene Catholiques and Heretiques and that some of the Scriptures of the Old and New Testament receiued by the third Councell of Carthage by Innocentius the first by Gelatius by the sixt Synod of Trullus and the Florentine Councell are called into question by the Heretikes and which is worse by some Catholikes and Cardinals and also that the vnwritten Traditions are impugned by the Lutherans who intend nothing more then to annihilate them declaring that all things necessary to saluation are written And therefore though these two heads bee principles yet they are the most controuersed conclusions which are to bee decided in the Councell and of the greatest importance They added that vntill then there was no occasion to speake of the Popes authoritie or of the Councell but in treading of the title when the addition of Representation of the vniuersall Church was required That many desire it still but that they will auoyd it as much as possibly they can And in case they shall be brought to it by force they will desire thinking it will not bee denyed them to expound the manner how it doth represent that is by meanes of the head and not otherwise whereby there will bee rather gaine then losse For the rest because they think the maior part will alwayes beare al reuerence to his Holinesse being vnited as Head with the bodie of the Councell which will be so long as they shall agree in the reformation hee may set his heart at rest that his authoritie shall not be questioned After this the Pope sent Ieronimo Franco Nuncio to the Swisses giuing him The Pope sendeth a Nuncio to the Swisses letters to the Bishops of Sion and Coira to the Abbat of S. Gallo and other Abbats of those Nations to whom hee wrote that hauing called all the Prelates of Christendome to the Generall Councell of Trent it was fit that they who represent the Heluetian Church should assist also in regard hee much loued that nation as especiall sonnes of the Apostolike Sea and maintainers of the Ecclesiasticall libertie That Prelates out of Italie France and Spaine were arriued alreadie and the number increased dayly That it was not seemely that they being borderers should bee preuented by those that dwelt further off That their Countrey was infected with heresies and therefore had more need of a Councell In fine hee commanded them vpon their allegiance and oath and paines prescribed by the lawes to goe thither as soone as was possible referring the rest to bee tolde them by his Nuncio And at the many instances of the Clergie and Vniuersitie of Collen assisted And giueth sentence against the Arch-bishop of Collen by the Bishops of Liege and Vtrect and Vniuersitie of Louaine he pronounced sentence against the Arch-bishop and Elector of Collen declaring him excommunicated depriuing him of all benefices and priuiledges Ecclesiasticall absoluing his subiects from their oath of fidelitie and commanding them not to obey him because he had incurred the censures of the Bull of Leo the tenth published against Luther and his adherents as hauing held defended and published that doctrine against the Ecclesiasticall rules traditions of the Apostles and vsuall rites of Christian religion And the sentence The Pope maketh a Bull in fauour of Adolphus was after printed in Rome He made also another Bull giuing order that Adolphus Count of Scauemburg assumed before by the Arch-bishop for his Coadiutor should be obeyed And hee earnestly desired the Emperour that the sentence might be executed The Emperor will not execute the Popes sentence who thought not this nouitie fit for his purpose because it would make the Arch-bishop who vntill then had absolutely obeyed him to vnite himselfe with those that were combined against him And therefore he held him still for an Arch-bishop and treated with him and wrote to him without regard of the popes sentence This vexed the Pope at the heart but seeing
no T 〈…〉 tion but an hypostaticall vnion of the humanitie and of the substances of the Bread and Wine so that it may bee truely sayd this Bread is the Body of CHRIST and this wine is the Blood of CHRIST 4. That the Eucharist is onely for remission of sinnes 5. That CHRIST ought not to bee worshipped in the Eucharist nor honoured in feasts not carried in procession nor to the sicke and that the worshippers are truely Idolaters 6. That the Eucharist ought not to bee saued but spent and distributed immediatly and that he that doth not so doth abuse this Sacrament and that it is not lawfull for any to giue the Communion to himselfe 7. That in the particles which remaine after the Communion the Body of our LORD doth not remaine but onely while it is receiued and neither before nor after 8. That it is de iure diuino to giue both kinds to the people and children and that they sinne who force them to vse one onely 9. That so much is not contained vnder one as vnder both neither doth hee receiue so much who communicateth with one as hee that doeth communicate with both 10. That onely faith is a sufficient preparation to receiue the Eucharist neither is confession necessary but free especially to the learned neither are men bound to Communicate at Easter After these Articles a precept was added in this forme That the Diuines Who are prescribed an order how they shall proceed ought to confirme their opinions with the holy Scripture Traditions of the Apostles sacred and approoued Councels and by the constitutions and authorities of the holy Fathers that they ought to vse breuitie and auoyd superfluolis and vnprofitable questions and peruerse contentions That this shall bee the order of speaking amongst them first those that are sent by the Pope are to speake then those that are sent by the Emperour and in the third place the Secular Diuiries according to the order of their promotions and lastly the Regulars according to the precedencie of their orders And the Legate and Presidents by the Apostolique authority granted them gaue faculty and authority to the Diuines who are to speake to haue and reade all prohibited bookes that they may finde out the trueth and confute and impugne false opinions This order did not please the Italian Which doth displease the Italian Diuines Diuines who sayd it was a nouitie and a condemning of Schoole diuinitie which in all difficulties vseth reason and because it was not lawfull to treate as Saint Thomas Saint Bonauenture and other famous men did The other doctrine which is called positiue and consisteth in collecting the sayings of the Scriptures and Fathers was onely a faculty of the memory and a painet in writing and was old but knowen to be vnsufficient and vnprofitable by those Doctors who for these three hundred and fifty yeeres that deâ—â—d the Church and that this was to yeeld the victory to the Lutheranes For when the point shall stand vpon variety of reading and memorie they will euer ouercome in regard they know many congues and reade 〈◊〉 Authours where unto he that will bee a good Diuine can not apply 〈◊〉 who must exercise his wit and make himselfe able to weigh things and not to number them They complayned that this was to shame themselues before the Dutch Diuines who beeing accustomed to contend with the Lutheranes are exercised in this kinde of Learning which is not vsed in Italy who if they were to speake according to true Theologie it would appeare they knew nothing But the Presidents being willing to please them haue done this shame to the Italians Though many complained hereof yet it preuailed but little because generally the Fathers desired to heare men speake with intelligible tearmes not abstrustly in the matter of iustification and others already handled And it is certaine that this order did 〈…〉 the expedition In diuers Congregations all the voyces were comfortable For the first Article that it should becondemned for hereticall as formerly it had beene Opinions are deliuered concerning the articles In the second there were three opinions Some said it was to bee omitted for that no heretique doeth denie the Sacramentall Communion Others held it onely for suspected and some would haue deliuered it in clearer tearmes The common opinion was that the third was hereticall but that it was not fit to condemne or speake of it because it was an opinion inuented by Robertus Tutciensis more then foure hundred years since and neuer followed by any therefore to speake of it would contrary to the precept of the wise man mooue the euill which beeing quiet hurted not They added that the Councell was assembled against the moderne heresies and therefore that they were not to take paines in the old Concerning the fourth Article there were diuers opinions Some said that the word onely beeing taken away the opinion was Catholique to say that the Eucharist is for the remission of sinnes and that word was not put by any of the heretiques and therefore they thought this Article might to omitted Some sayd it was hereticall though the word onely were remooued because the Sacrament of the Eucharist as not instituted for the remission of sinnes In the fift all agreed and many amplifications were vsed to perswade the worship and many new wayes proposed to enlarge it as the deuotion of euery one had found out Likewise they allagreed in the sixt except in the last part that is that it is not lawfull to giue the Communion to himselfe Some said that it being vnderstood of the Laiques it was Catholique and therefore it must bee expressed that it is to bee condemned onely in regard of the Priest Others sayd that neither in regard of these it was to bee condemned for hereticall because in the sixt Councell the hundred and one chapter it was not condemned Others would that for the Laiques also the case of necessity should be excluded In the seuenth all powred themselues out into 〈…〉 ctiues against the moderne Protestants as inuentors of a wicked opinion neuer heard of before in the Church Vpon the eight all made long discourses though all to the same purpose Their principall reasons to condemne it were because our Sauiour in the foure and twentieth of Saint Luke did blesse the bread onely to the two Disciples and because in the Lords Prayer wee aske our dayly bread and because in the Actes of the Apostles in the second and twentieth Chapters Bread onely is spoken of and Saint Paul in the ship in the seuen and twentieth blessed nothing but the Bread Authorities of the ancient Doctors and some examples of the Fathers were brought but they grounded themselues principally vpon the Councell of Constance and the custome of the Church as also vpon diuers figures of the Olde Testament and drew many prophecies also to this sence And concerning the children all agreed that perhaps it might formerly bee done by some particular
Euangelists fore seeing they would speake many iniurious things against God and that but for the respect they bare to the King they would haue risen and disturbed the Whereat Cardinall Tornon disdaineth assembly Therefore hee prayed his Maiestie not to beleeue what they had said because the Prelates would disprooue it so that hee should see the difference betweene the trueth and a lye and demanded a dayes time to answere requiring that all should bee remooued from thence that they might not heare those blasphemies Wherewith the Queene thinking her selfe to bee touched answered that nothing was done but by the aduice of the Princes of the Kings Counsell and Parliament of Paris not to change or innouate any thing in Religion but to compose the differences and to reduce those that wandered into the right way which the Bishops were bound in wisedome to procure by all good meanes The assembly being dissolued the Bishops and Diuines consulted amongst themselues what to doe Some of them would haue had a Confession of Faith written vnto which if the Protestants would not subscribe they should bee condemned for heretiques without any further disputation Which opinion seeming too hard after much discourse they resolued to answere two of the points proposed by Beza that is of the Church and of the Eucharist The Congregation being assembled againe the sixteenth of the moneth the The Card. of Loraine speaketh for the Catholiques Cardinall of Loraine in the presence of the King Queene and Princes made a long Oration and sayd That the King was a member not head of the Church that it belonged to his care to defend it and that for matter of doctrine hee was subiect to the Ecclesiasticall Ministers that the Church did not containe the elect onely any yet could not erre that when any particular Church is in an errour recourse must be had to the Church of Rome Decrees of the generall Councels consent of the ancient Fathers and aboue all to the Scripture expounded in the sense of the Church that the heretiques failing in this haue runne into inextricable errours as the modernes for example in the point of the Eucharist in which by an incurable itch of curious questions they haue vsed that which was instituted by Christ for a bond of vnion to make an irreconciliable rent in the Church And then he handled this matter and concluded that if the Protestants will not change their opinion herein there is no meanes of composition When he had made an end all the Bishops stood vp and said they would liue and die in that Faith they prayed the King to perseuere in it adding that if the Protestants will subscribe to this article they will not refuse to dispute the rest but if not they ought not to haue any more audience but to be chased out of the whole kingome Beza asked leaue to answere presently To whom Beza was willing to answer and was not suffered but it seeming not fit to equalize a priuate Minister to so great a Prince Cardinall the assembly was dissolued The Prelats were willing the Colloquie should haue beene thus ended but the Bishop of Valence told them it was dishonourable Therefore the foure and twentieth day it was assembled againe in presence of the Queene and the Princes Beza spake of the Church But speaketh another day and of the conditions and authority thereof of Councels shewing they may erre and the dignity of the Scripture Claudeus Espenseus answered that hee had alwayes desired a Colloquie in matter of Religion and abhorred the punishments which the poore vnfortunate people endured but he much marueiled by what authority and by whom the Protestants were called into the Ecclesiasticall ministery who had layd hands on them to make them And is answered by Claudius Espenseus ordinary Ministers and if they pretended an extraordinary vocation where were the miracles to demonstrate it Then hee treated of Traditions Hee shewed that there beeing a controuersie of the sense of the Scriptures recourse must be had to the Fathers and that many things are beleeued by Tradition onely as the Consubstantialitie of the Sonne the baptizing of infants and the virginity of the mother of Christ after his birth Hee added that no generall Councell was euer corrected by another in point of doctrine Diuers replies and disputations passed on both sides betweene the Diuines who were present And there being a great contention the Card of Loraine making a silence proposed the matter of the Eucharist and sayd that the Bishops were resolute not to proceede any further if that Article were not agreed on and then demaunded of the Ministers if they were prepared to subscribe the Augustan Confession in that Article Beza asked whether hee proposed that in the name of all and whether himselfe and the other Prelates would subscribe to the other points of that Confession and receiuing no answere either of the one or the other hee demanded that that which was proposed to bee subscribed vnto should bee put in writing that they might consult of it and so the Colloquie was put off till the next day In which Beza who began to speake did much prouoke the Bishops For hauing iustified his vocation to the Ministerie he discoursed of the vocation Beza speaketh againe and prouoketh the Bishops and ordination of Bishops shewing what Simonie was committed and demanding how it could be accounted lawfull The passing to the Article of the Eucharist and the point of the Augustan Confession proposed vnto him hee said it ought to bee first subscribed by those who did propose it The parties not being able to agree a Spanish Iesuite one of the traine of the Cardinall The sawâ—ines of a Spanish Iesuite of Ferrara who was at the Colloquie hauing reproched the Protestants did reprehend the Queene for meddling in matters which belonged not to her but to the Pope Cardinals and Bishops This arrogancie troubled the Queenes Patience but for the Popes sake and the Legates shee dissembled Finally not being able to conclude any thing by this manner of parlie it was A new course is taken ordered that two Bishops and three Diuines of the most moderate should conferre with fiue of the Protestants Ministers to see if they could finde out a way to make an agreement They assayed to frame an Article of the Eucharist Which doth as little good as the former in generall termes taken out of the Fathers which might giue satisfaction to both parties which because they could not doe they concluded the Colloquie This did minister much matter of discourse Some sayd it was a bad example to treate of errours once condemned and that they ought no so much as to heare those who denie the foundations of Religion which hath continued so long and beene so much confirmed especially in the presence of ignorant people and that although nothing was resolued against the true Religion it hath made the heretiques bolde and grieued the
some fewe that are most notable In the Congregation of the â—4 of Iuly in the afternoone Georgius di Ataide a Diuine of the K. of Portugall sought to ouerthrow all the grounds The discourse of Georgius di Ataide of the other Diuines layd to prooue the sacrifice of the Masse by the holy Scripture and said first that it could not be doubted that the Masse was a sacrifice because all the Fathers haue said it in plaine words and replyed it vpon euery occasion and hee began with the Latins and Greekes of the ancient Church and with the Martyrs and came from time to time vntill the present age affirming that there is no Christian writer who hath not called it a sacrifice Therefore it must certainely bee concluded that it hath beene so taught by an Apostolicall tradition the force whereof is more then sufficient to make Articles of faith as this Councell hath maintained from the beginning But this true and solide foundation is weakened by those who would build in the ayre seeking to finde in the Scriptures that which is not there giuing occasion to the aduersaries to calumniate the trueth while they see it grounded vpon such an vnstablesand And hauing thus spoken hee proceeded to examine one after another the places of the old and new Testament alledged by the Diuines shewing that no expresse signification of the sacrifice could be drawen from them To the fact of Melchisedec he answered that CHRIST was a Priest of that order as hee was the onely begotten eternall without predecessor father mother or genealogie And this is prooued too plainely by the Epistle to the Hebrewes where Saint Paul discoursing at large of this place doeth handle the eternitie and singularity of the Priesthood and maketh no mention of the bread and wine He repeated the doctrine of Saint Austine that when there is a fit place for any thing to bee spoken and it is not spoken an argument may bee drawen from the authoritie negatiuely Of the Paschall Lambe he said that it could not be presupposed for a thing so euident that it was a sacrifice and perhaps to him that would take vpon him to prooue the contrary the victory would necessarily bee yeelded and also that it was too hard a metaphor to make it a Type of the Eucharist and not rather of the Crosse Hee commended those Theologues who hauing brought the place of Malachie added that of Saint Iohn To worship in Spirit and trueth because indeed the one and the other did formally speake of the samething and were to bee expounded alike that no difficultie might be made concerning the word Adorare which certainely doth signifie also a sacrifice and the woman of Samaria tooke it in the generall signification But when CHRIST added That God is a Spirit and will bee worshipped in Spirit no man that is not willing to expound all things in an vnproper sence will say that a Sacrament which consisteth of a thing visible and inuisible is purely spirituall but composed of this and the Elementary signe Therefore he that will expound both those places of internall adoration cannot be conuinced and shall haue probability on his side the application being plaine that this is offered in all places and by all Nations and is purely spirituall as God is a pure Spirit And he proceeded and said that the words This is my body which is giuen for you and the blood which is shed for you haue a more plaine meaning if they be referred to the body and blood in their naturall eslence then in their Sacramentall as when it is said CHRIST is the true Vine which bringeth foorth the wine it is not meant that the significatiue vine doth bring foorth Wine but the reall So this is my blood which is shedde doth not signifie that the Sacramentall and significatiue blood was shed but the blood naturall and signified And that which Saint Paul saith of taking part of the Sacrifice of the Iewes and of the table of Deuils is vnderstood of the Rites which GOD did institute by Moyses and of those which the Gentiles did vse in sacrificing so that it cannot hence bee prooued that the Eucharist is a sacrifice that it is plaine in Moyses that in the votiue sacrifices the oblation was all presented to GOD and a part burnt which was called the Sacrifice and that which remained belonged partly to the Priest and partly to him that offered which they did eate with whom they pleased neither was this called to sacrifice but to participate of the thing sacrificed The Gentiles did imitate the same yea that part which was not consumed vpon the Altar was sent by some to bee sold and this is the table which is not the Altar The plaine meaning of Saint Paul is that as the Iewes eating the part belonging to him that offereth which is a remainder of the sacrifice doe partake of the Altar and the Gentiles likewise so we eating the Eucharist are partakers of the sacrifice of the Crosse And this is it which CHRIST said Doe this in remembrance of mee and which Saint Paul said As often as ye shall eate of this bread and drinke of this Cup you shall professe that the Lord dyed for you But whereas it is said that the Apostles were by the words of the Lord ordained Priests to offer sacrifice when hee saith Doe this without doubt it is vnderstood of that which they had seene him to doe Therefore it must be manifest first that he hath offered which cannot be because the opinions of the Diuines are various and euery one confesseth that both the one and the other is Catholique and those who denie that CHRIST hath offered cannot conclude by those words that hee hath commanded the oblation Then hee brought the arguments of the Protestants by which they prooue that the Eucharist is not instituted for a sacrifice but for a Sacrament and concluded that it could not bee said that the Masse was a sacrifice but by the ground of Tradition exhorting them to rest vpon this and not to make the trueth vncertaine by desiring to prooue too much Then hee came to resolue the Protestant arguments and gaue his Auditors ill satisfaction therein for hee recited them with force and good appearance and answered weakely so that hee did rather confirme them This was ascribed by some to the shortnesse of time which remained vntill night and others thought he was not able to expresse himselfe better and Giueth bad satisfaction to the Prelates the most intelligent were of opinion that those answeres did not satisfie himselfe The Fathers murmuring hereat Iacobus Paiua another Portugall Diuine repeated in the next Congregation all his arguments and resolued them with satisfaction of his hearers saying in excuse of his Colleague that he was of the same minde and the testimonies of the Ambassadours and Prelates of Portugall of his honestie and soundnesse of doctrine caused the Legates not to be offended with him Notwithstanding hee
infinite or some preiudiciall thing resolued But the Legates concealing these reasons answered the Ambassadors with honourable termes in the maner formerly vsed by them That the Councell was called principally for France that their Prelates had beene long since called that to entertaine so many Fathers a longer time in the same expectation would bee an indignity to the Councell and that if the things discussed were not published the world would thinke that it was eithe by reason of some dissention amongst themselues or because the reasons of the Protestants had some validity But Lansac being satisfied with no answere and still pressing the dilation more complained that the Councell was The complaint of Lansac opened for the French-men and yet they were not expected that hee could neuer obtaine any request of the Legates that his remonstrances were contemned that stead of gratifying his King they vsed greater precipitation that hee did not attribute this to the Legates knowing they did nothing but what was commanded from Rome that they were in an error for suspecting the comming of the French-men that hauing assayed so often to obtaine that which was iust and ought to bee granted without demand it was now fit to thinke of other remedies and spake so as that he made them doubt he would doe some extraordinary matter This raised a rumour in the Councell that it would bee dissolued Which pleased the greater part some to free themselues from the incommodities they suffered some because they thought that remaining there they should doe God little or no seruice and the Papalins for feare of some attempt It was publiquely said that Loraine vpon all occasions had shewed an inclination to diminish the Popes authority that hee would open some way for France to ascend to the Papacie which he thought not fit should be wholly in the disposition of the Colledge of Cardinals consisting of Italians that France hath euer pretended to limit the Popes power to subiect it to the Canons and Counsels that this opinion would bee fauoured by the Spaniards who already howsoeuer they were much reserued in their speaches had declared their desire for the same and would be followed by many Italians who because they cannot or know not how to make vse of the preferments of the Court doe enuie those that doe besides those who are desirous of nouity not knowing why of whom there seemed to be a considerable number In Trent a discourse was published which passed through the hands of A discourse published in Trent all and was sent by the Legates to Rome in which it was shewed that it was impossible to finish the Councell in a short time because all Princes were inclined to prolong it Of the French men and Imperialists it could not bee doubted in regard of their demand made for the dilation The King of Spaine shewed the same minde hauing destinated the Count di Luna for Ambassadour to the Synode so soone as the Diet of Francfort should bee ended to which hee was first sent The Prelates by their redious discourses would draw the matters in length also Then was shewed the impossibility to continue long in this sort there being no prouision of corne but for September onely and it beeing not knowen where any may bee gotten in regard of the generall dearth and the delay made by the Emperour and Duke of Bauaria to answere the demand made vnto them concerning victuals it did seeme they could not bee relieued It was added that the Protestants would alwayes be laying some snares to make the Fathers fall into some dishonourable resolution and raising nouities to cause Princes to propose things preiudiciall that the Bishops seemed to aspire to liberty and would not in time be contained within such narrow bounds and that the Synode would not onely be made free but licentious also and by a fine metaphor the progresse of the Councell was compared to a mans body which doth get with delight a small and in the beginning not regarded French infection which afterwards doth encrease and possesseth all the blood and all the powers of it It exhorted the Pope to consider well on it and not to come to a translation or suspension for feare of being contradicted by all Princes but to learne how to vse those remedies which God doth send him Amidst these troubles the Legates hastened to conclude the Decrees for Three opinions about the grant of the Chalice the Session That of the sacrifice stood in good termes but they talked still of the grant of the Chalice and there were three opinions One extreame and negatiue that by no meanes it should be granted another affirmatiue that it should bee granted with the conditions and cautions which seemed good to the Synode which was maintained by fifty of the most intelligent persons and amongst these some would haue Ambassadours sent into the Countreys which did desire it to take information wheth 〈…〉 the grant were fit and with what conditions The third that it should be remitted to the Pope which was diuided into many branches Some would haue had an absolute remission without declaring whether he should grant or deny it and others with a declaration that he should grant it according to his wisdome Some would haue restrained him to particular Countreys and others left him to his liberty The Spainyards did absolutely deny it because the Ambassadour Vargas had written to them from Rome that it would bee for the good of religion and seruice of the King in regard of the Low Countreys and the State of Milan who when they should see their neighbours enioy that liberty would require it themselues also and whether it were graunted or denied a great gate would be opened to heresie The Venetian Prelates perswaded by their Ambassadours were of the same minde also for the same reason I will recite the principall Authors onely of these opinions and the things remarkable spoken by them The Cardinall Madruccio who spake first approued Of which the principall authors were the grant without exception The three Patriarches did absolutely deny it Fiue Arch-bishops who followed referred themselues to the Pope Granata who had promised the Emperours Ambassadours to fauour them that they might adhere to him in the matter of Residence on which he insisted aboue all said hee did neither affirme not deny but that it could not bee concluded in that Session and was necessarily to be deferred vntill another but would not referre himselfe saying it was a matter of great deliberation because it could not be regulated by the Scripture or Traditions but by wisedome onely wherein it is necessary to proceed with circumspection for feare of being deceiued in the circumstances of the fact which cannot be knowne by speculation or discourse that hee made no difficulty as others did for the danger of effusion shewing that the Wine is not spilt in the ablution which is now made that if it would make an vnion in the Church it should
Nouice two yeeres at the least at what age soeuer he entred The Generals opposed saying it was not iust to hinder any from entring into Religion who was capable to know what the Regular vowes did import which capacitie was iudged by the Church to bee at the age of sixteene yeeres in a time when the world was not so well awake and therefore that it was fit rather to make the age lesse then greater which reason they vsed also against the two yeeres of the Nouiceship In the end because they were willing to please all they resolued to satisfie the Generals also and to make no innouation herein Besides the twentie two Articles there was another in which power was giuen to the Prouincials Generals and Heads of the Orders to expell the incorrigible out of the Order and to depriue them of the habite Which Iohannes Antonius Fachinnettus Bishop of Nicastro opposed sharpely saying that the profession and Act of admission to it are a mutuall contract and as it were a marriage by which the professed is bound to the Monastery and the Monastery to him and as the one could not depart so the other could not put him away and that by meanes of this Decree all Cities would bee filled with expelled Friars to the great scandall of the world The Arch-bishop of Rosano said to the contrary that the relation was not as betweene man and wife but as betweene father and sonne and that the sonne could neuer lawfully refuse the father but the father might emancipate his sonne especially if hee were disobedient and that it was a lesse euill to see expelled Friars in the Cities then incorrigible in the Monasteries The Generals were not all of one opinion The perpetuall did approoue the expulsion but the temporary did not The maior part inclined according to the custome of a multitude when it consulteth to leaue things in the state they were and not to decree either for the one side or the other But in this consultation it was often repeated and by many that the people did receiue great scandal to see some weare a religious habit many yeeres and afterwards become seculars This brought the secret profession into question and made a consultation to begin whether they ought to declare it to bee of force as it had beene vntill that time or that no profession doth bind but that which is expresse But this had difficulties also for temper whereof this resolution was taken that the religious Prelat the yeere of probation being ended should be bound either to giue the Nouice leaue to depart or admit him to the profession And this was inserted in the sixteenth Article as in a place conuenient Generall Laynez commended the Decree very much as necessary but desired that his societie might bee excepted alleadging that the condition of it was different from that of other regular Orders that in those tacite profession hath place by ancient custome and approbation of the Apostolique Sea which in their society is prohibited that the cause of scandall which the people receiueth in seeing some in a secular habite who haue long worne the religious doth cease in them in regard the habit of the Iesuits doth not differ from the secular that their society hath also a confirmation from the Apostolique Sea that the Superiour may admit to the profession after a long time which hath neuer beene made to any Regular All inclined to fauour him with this exception for extention whereof hee contended that the Rules of speaking Latine did require that the expression should bee in the plurall saying that by these things the Synod doth not intend to alter the institution of the Iesuits c. And it was not considered that this manner of speech might bee referred both to the admitting or dismissing of Nouices in the end of the Laymez maketh vse of the negligence of the Fathers in Trent yeere of Probation and to the whole Contents of the sixteenth Article as also that it might be referred to all the things contained in the sixteen heads But the Father knew how to make vse of the negligence of others laying a foundation on which the succeeding Iesuites might build that singularitie which now appeareth in their Societie The Congregation of the two and twentieth treated of Indulgences the difficultie and length of which matter made the maior part to bee of opinion to speake of it no more in regard all were resolued before to auoide impediments But some desired to handle them saying that otherwise the Heretickes would say that they were omitted because there was no ground to maintaine them Others thought it sufficient to speake of their vse onely and to take away the abuses which the corruption of times hath brought in The Ambassadour of Portugall said hee was sorry that prouision was not made for the Crusadoes but would bee silent lest occasion might bee taken to prolong the Councell The Emperours Ambassadours though they did ioyntly sollicite the Expedition by commission from their Master were not of accord in this Prague would not haue them speake of the points of doctrine Fiue-Churches said that if they were omitted and the abuses of reliques Images and Purgatorie not taken away the Synode was quite shamed The Bishop of Modena tolde the Fathers that in case they would handle Indulgences as they had done Iustification considering all the causes and resoluing all the questions they would finde it difficult and to require a long time it being impossible to make that matter plaine but by determining first whether they bee absolutions or compensations onely and suffrages or whether they doe remit the penalties imposed by the Confessor onely The Councel dareth not handle the matter of Indulgences exactly or all that are due likewise whether the Treasure which is put for their foundation doeth onely consist of the merits of CHRIST or whether those of Saints bee required also whether they may be giuen though the receiuer performe nothing whether they extend to the dead also and other things of no lesse difficultie But to determine that the Church may graunt them and hath done so in all times and that they are profitable for the faithfull who doe worthily receiue them needeth no great disputation The authoritie to graunt them is prooued by the Scripture their continuall vse by Apostolicall tradition and authoritie of Councels and the perspicuitie of the whole matter by the vniforme doctrine of the Schoolemen Vpon this a Decree may be composed without difficultie The opinion had many followers and hee with other Friar Bishops was deputed to make a Decree in this sense adding a prouision against abuses In the Congregations following they handled the Index of bookes Catechisme Breuiarie Missals and Agends And all things determined in the particular congregations of the Prelates deputed for these matters since the beginning of the Synod were read Wherein they did not all agree Some thought that certaine Authours and Bookes were censured without reason
Some defended the words of the Decree that they were dispencers alleadging the place in the Gospell of the faithfull seruant and the Doctrine of all the holy Fathers But the precipitation to finish the Councell caused those words that is of which they are appointed faithfull dispencers for the poore to be omitted as also other difficulties to be passed ouer in silence In the Article of Patronages the Ambassadours of Sauoy and Florence made request that those of the Princes might bee accepted also or that all might be comprehended but those of the Emperour and Kings Satisfaction was giuen them by accepting besides the Emperour Kings or Possessors of Kingdomes other great and supreame Princes who haue soueraignety in A dispute whether the Decrees made vnder Paul Iulius should be read their dominions Afterwards a proposition was made for the reading in Session of all the Decrees made vnder Paul and Iulius to bee approoued which Modena opposed saying that it would bee a derogation to the authoritie of the Councell of those times if it should seeme that the things then done had need of a new confirmation of the Fathers and would shew that this and that was not all one because none can confirme his owne things Others sayd it was necessarie to doe it for that cause that authoritie might not bee taken from them saying that they were not of the same Councell And the same French-men who before did so earnestly desire that it might be declared that the Councell was new and not continuated with that vnder Paul and Iulius did now labour more then others that all cause of doubting might be taken away that all the acts from the yere 1545. vntill the ende were not of the same Synode Thus it happeneth as in humane affaires so in religion also that one credulity is changed with his interests Therefore now all aiming at one marke it was determined simply to read them and say no more For so the vnitie of the Councell was most plainely declared and all difficulty remooued which the word confirmation might bring leauing euery one to thinke what he listed whether the reading of them did cousequently import a confirmation or a declaration of their validity or an inference that it was one Synode which made them with that which read them Finally a proposition was made to anticipate the Session and to celebrate The Session is anticipated it the next day and if all the actions could not then be dispatched to continue it the day following and to dismisse the Fathers and subscribe all the acts of the Councell on Sunday The Spanish Bishops opposed this saying that there was no necessity to abbreuiate the time Notwithstanding Card. Morone sayd that the Session should bee held And Loraine and the Emperors Ambassadors renewed their perswasions to the Count of Luna that he would yeeld to that which is so vniformely resolued Who in the end after many things spoken and replyed was content vpon two conditions one that a decree might be made that the Pope should make prouision for all things that remaine another that in the handling of Indulgences it should not bee said that they ought to bee giuen graâ—ts nor any other thing that might preiudice the Crusadoes of paine That day therefore being come which was Friday the third of December they wentto the Church with the vsuall Ceremonies and the Masse was said in which Ierolamus Ragazzone Bishop of Nazianzo made the Sermon And held the 3. December Hee summoned all the world to admire that most happie day in which the The Sermon temple of God was restored and the ship brought into the hauen after so many tempests and stormes and that the ioy had beene greater if the Protestants would haue had their part in it which was not the Fathers fault He said they had chosen that citie for the councell scituated in the mouth of Germanie euen at the threshold of their houses without any gard not to giue suspition of want of libertie that the Protestants had beene inuited by a Safe-conduct expected and prayed that for the safetie of their soules the Catholike faith was expounded and the Ecclesiasticall discipline restored He shewed the abuses taken away in holy Rites He said that if there had beene no other cause to call a Councell it had beene necessary to doe it for the prohibition of Clandestine mariages And passing to the things constituted for reformation he shewed from step to step the publike seruice the Church would receiue by those decrees Hee added that the explication of faith with the reformation of manners had beene handled in former Councels but not more diligently in any that the arguments and reasons of the heretikes had been often handled and discussed and many times with great contention not because there was any discord amongst the Fathers which cannot bee amongst those who are of the same opinion but to proceed with sinceritie and so to cleere the trueth as that more could not haue beene done if the heretikes had beene present He exhorted all that being returned to their Diocesses they would put the Decrees in execution as also to thanke God first and then the Pope shewing what hee hath done to fauour the Councell sending Nuncij into the Protestant Countries Legates to Trent exciting Princes to send Ambassadours sparing no cost to maintaine the Councell in libertie He commended the Legates as being good guides and moderators and in particular Cardinall Morone and concluded with the commendation of the Fathers After the ceremonies were ended the Decrees were read In the doctrine The Decrees of Purgatorie it was said that the Catholike Church hath taught out Of Purgatory of the Scripture traditions and in this same Synode that there is Purgatorie and that the soules detained in it are assisted by the suffrages of the faithfull and the sacrifice of the Masse Therefore it doth command Bishops to teach sound doctrine in this matter and cause it to bee preached without handling subtile questions before the ignorant people not suffering vncertaine and vnlikely things to be published prohibiting curiosities superstition and vnhonest gaine procuring that those suffrages bee fully executed which are vsually made for the dead by the liuing as also that the things ordained in last wils or in any other manner be fully performed In matter of the Saints it doth command Bishops and all others who haue Of Saints the charge of teaching that they instruct the people concerning the intercession and inuocation of them honour of relikes lawfull vse of Images according to the ancient doctrine of the Church consent of Fathers and Decrees of Councels teaching that the Saints doe pray for men that it is profitable to inuocate them and to haue recourse to their prayers and assistance Afterwards all in one periode it doeth condemne seuen asseâ—tions in this matter That the Saints of Heauen ought not to bee inuocated That they doe not pray for men That it