of sinne by meanes of the seed and generation saying That as if Adam had not sinned righteousnesse would haue beene transfused not by vertue of the generation but onely by the will of God so it is fit to finde another meanes to transfuse sinne And hee explaned his opinion in this forme that as God made a Couenant with Abraham and all his posteritie when he made him father of the faithfull so when he gaue originall righteousnesse to Adam and all mankinde hee made him seale an obligation in the name of all to keepe it for himselfe and them obseruing the commandements which because he transgressed he lost it as well for others as himselfe incurred the punishments also for them the which as they are deriued into euery one so the very transgression of Adam belonged to euery one to him as the cause to others by vertue of the Couenant so that the action of Adam is actuall sinne in him and imputed to others is originall because when hee sinned all mankind did sinne with him Catarinus grounded himselfe principally for that a true and proper sinne must needs bee a voluntary act and no other thing can bee voluntary but the transgression of Adam imputed vnto all And Paul saying that all haue sinned in Adam it must bee vnderstood that they haue all committed the same sinne with him He alleadged for example that St. Paul to the Hebrewes affirmeth that Leui paid tithe to Melchizedek when hee paid it in his great Grandfather Abraham by which reason it must bee said that the posteritie violated the commandement of GOD when Adam did it and that they were sinners in him as in him they receiued righteousnes And so there is no need to run to lust which infecteth the flesh whence the soule receiueth infection For it cannot bee vnderstood how a spirit can receiue a corporall passion and if sinne were a spirituall blemish in the soule it could not first be in the flesh and if it be corporall in the flesh it can work none effect in the spirit That the soule by ioyning it selfe with an infected body doth receiue spirituall infection is an vnconceiueable transcendencie He prooued the couenant of God with Adam by a place of the Prophet Osea by another of Ecclesiasticus and by many places of Saint Austin That the sinne of euery one is the act onely of the transgression of Adam hee proued by Saint Paul when hee saith That by the disobedience of one man many are made sinners and because the Church hath euer vnderstood that sinne is nothing else but a voluntary action against the law of which kind there was none but that of Adam and because Saint Paul saith That death entred by originall sinne which entred onely by actuall transgression And hee brought for the principall proofe that though Eue did eate the apple before Adam yet she knew not she was naked nor that shee had incurred the punishment but onely after Adam had sinned Therefore Adams sinne as it was not his alone but of Eue too so was it also of all his posteritie But Fryar Dominicus Soto to defend the opinion of Saint Thomas and of the other Diuines from the obiections of Catarinus brought a new exposition Dominicus Soro crosseth the opinion of Catarinus and said that Adam sinned actually in eating of the forbidden fruit but after he remained a sinner by an habituall qualitie caused by the action as by euery bad action such a disposition is bred in the minde of the actor by which though the act be past he remaineth and is called a sinner that Adams action was transitory nor had existence but while hee wrought that the habituall qualitie remaining in him passed into the posteritie and is transfused as proper vnto euery one that Adams action is not originall sin but that consequent habit which the Theologues call priuation of righteousnesse which may be wel expounded cōsidering that man is called a sinner not only when hee transgresseth actually but after also vntill the sinne bee cancelled not in regard of the punishments or other consequences of sinne but in regard of the preceding transgression it selfe as that which maketh a man crooked vntill hee bee straightned againe who is said to be so not by an actuall action but by that effect which remaineth after the action is past Hee compared originall sinne to crookednesse as it is indeede a spirituall obliquitie for the whole nature of man being in Adam when hee made himselfe crooked by transgressing the Precept the whole nature of man and by consequent euery particular person remained crooked not by the curuitie of Adam but by his owne by which hee is truely crooked and a sinner vntill hee bee straightened by the grace of God These two opinions were sharpely disputed and euery one pretended that his owne should be receiued by the Synode But in the consideration how originall sinne was remitted they agreed How original sin is renutted all that it is cancelled by baptisme and the soule restored pure into the state of innocencie though the punishments which follow sinne bee not remooued that they may bee an exercise for the iust And this all of them expounded by saying that the perfection of Adam consisted in an infused qualitie which adorned the soule made it perfect and acceptable to God and exempted the bodie from mortalitie And God for the merit of CHRIST giueth vnto those that are regenerated by baptisme another quality called iustifying grace which wiping out euery blemish in the soule maketh it pure as was that of Adam yea in some it worketh greater effects then originall righteousnesse but onely that it worketh no effect in the bodie whereby mortalitie and other naturall defects are not remooued Many places of Saint Paul and the other Apostles were alleadged where they say that baptisme washeth cleanseth illuminateth and purifieth the soule so that no condemnation spot or wrinkle remaineth It was exactly discoursed how if the baptised haue no sinne sinne can passe into their children Whereunto Augustinus answered with examples onely as of a circumcised father the sonne is borne vncircumcised and of a blinde man one that can see and of a pure graine one clad in straw Catarinus answered that the Couenant was made with Adam onely and that euery one hath sinne by imputation of that of Adam so that the intermediate Parents haue nothing to doe therein and if the forbidden fruit had beene eaten not by Adam but by one of his sonnes his posterity had not sinned and if Adam had sinned after hee had begotsonnes his sinne had beene imputed to them though borne before Soto disputed against it that if Adam had sinned after his sonnes were borne those would not haue beene obnoxious vnto it but their posterity should The common voyce was that the sixt Article was hereticall for saying there remaineth in the baptized something worthy of death and the seuenth for leauing remainders of sinne in the baptized and the eight
should be fitted to the exigence of the text read and the capacitie of the auditors After many Discourses in many Congregations they came to establish the Decrees for the Sermons and to ouercome the difficulties they caused the Prelates who were their assured friends to negotiate with the Italian Bishops wishing them to consider how much they were bound for the honour of their nation to vphold the dignitie of the Papacie whose authoritie was treated of by medling with the priuiledges and what they might hope for from the Pope and Legates applying themselues to that which is iust and not depriuing the Friars of that they haue enioyed so long That it was dangerous to despise so many learned men now when heresies doe trouble the Church That the authoritie of Bishops should be enlarged by granting them power to allow or disallow the Preachers when they preach out of the Churches of their Order and when they preach in them by making them acknowledge the Prelate first asking his benediction That the Bishops might punish the Preachers for heresie forbid them to preach to auoyd scandall That they should bee contented with this and that other things should bee added as occasion serued By this meanes they gained so many that they were secure to establish the Decree with those conditions But there remained another difficulty because the Friars and Generals were not satisfied and to distaste them was not secure and expresly forbid by the Pope They endeauored to shew them that the grant made to the Bishops was iust and necessary whereof themselues were cause by extending their priuiledges too much and by passing the bounds of honesty In fine by admonishing the Bishops to proceed so that the Friars might not haue cause to complaine the Generals also were pacified When they made knowne their resolution to condemne in the same Session the Lutheran opinions of originall sinne they alleadged that to keepe the order of putting both the matters together it was necessary to handle some poynt of faith and that they could not begin from any other poynt And they proposed the Articles extracted out of the Protestants doctrine in that matter to bee examined and discussed by the Diuines in the Congregations whether they ought to bee condemned for hereticall The Cardinall Pacceco said that the Councell was to handle Articles of faith onely to reduce Germanie the which hee that would doe out of season should not onely faile of his ende but make matters worse When there is opportunitie to doe it it cannot bee knowen to those in Trent but onely to him that sitteth at the sterne of that Countrey who seeing all particulars knoweth when to applie the medicine Therefore hee aduised that they should craue by letters the opinion of the principall Prelates of the Nation before they went any further or that the Popes Nuncio should speake thereof with the Emperour To which opinion the Emperours Prelates induced by the Ambassadour did adhere But the Legates commending their iudgement and promising to write to the Nuncio added that notwithstanding this the Articles might bee disputed by the Diuines to gaine time whereunto the Cardinall also and the others adhered hoping that many difficulties might come acrosse to cause a delay and the Ambassadour Toledo was contented so that the Summer might bee past before the definition were made The Articles proposed were 1. That Adam by transgressing the precept hath lost iustice and incurred the The points of originall sinne to bee discussed wrath of God and mortalitie and though hee bee impaired both in soule and bodie yet no sinne is transferred from him to posteritie but onely corporall punishments 2. That Adams sinne is called originall because it is deriued from him to posteritie not by transmission but by imitation 3. That originall sinne is ignorance or contempt of God or want of feare without confidence in his Maiestie without diuine loue and with concupiscence and bad desires and generally a corruption of the whole man in his will soule and body 4. That in children there is an inclination to euill proceeding from the corrupted nature so that after the vse of reason it bringeth forth a loathing of diuine things and an immersion in matters of the world and that this is originall sinne 5. That children at the least borne of faithfull parents though they are baptized into the remission of sinnes yet they haue no sinne by descending from Adam 6. That originall sinne is not cancelled in Baptisme but not imputed or so razed that it beginneth to diminsh in this life and is wholly rooted out in that to come 7. That the sinne remayning in the baptized hindereth his entrance into heauen 8. That concupiscence which cherisheth sinne and remayneth after baptisme is truely sin 9. That the principall punishment due to originall sinne is hell fire besides corporall death and other imperfections vnto which man is subiect in this life The Diuines in the Congregation agreed that to discusse those Articles it was necessary not to proceed in that order but to examine all the matter methodically and see what was sinne in Adam and what deriued from him to posterity is sin in all men called originall how it is transmitted and how remitted In the first point also they agreed that Adam being depriued of righteousnesse The discussion of originall sinne his affections rebelled against reason which the Scripture vseth to expresse saying the flesh rebelleth against the spirit and by one onely name calleth his defect Concupiscence That hee incurred the wrath of God and corporall mortalitie threatned by God together with the spirituall death of the soule and yet that none of these defects can be called sinne but punishments that follow For sinne is formally the transgression of a diuine precept And here many enlarged themselues to finde out the kinde of this fault Some said it was pride some gluttony some infidelity and some more soundly that it might bee drawne to all these and more But hee that will take S. Pauls words for his ground can put it in no other kinde but of pure disobedience But seeking to know what thing deriued from Adam is sin in vs the opinions were more diuers For S. Austine who first sought into the essence thereof following S. Paul said it is concupiscence And S. Anselmus many hundred yeeres after holding that sin is cancelled in the baptized concupiscence still remayning maintayned that it is the priuation of originall righteousnesse which in Baptisme is renewed by a thing equiualent which is grace But S. Thomas and S. Bonauenture desiring to reconcile these two opinions considered that in our corrupted nature there are two rebellions one of the soule against God the other of the sences against the soule and that this is concupiscence and that vnrighteousnesse and therefore both together are the sin And S. Bonauenture gaue the first place to concupiscence saying that this is positiue and the other negatiue And S. Thomas contrarily made
concupiscence the materiall part and the priuation of righteousnesse the formall Whereupon he said that this sinne in vs is concupiscence destitute of originall righteousnesse The Master of the Sentences and the old Schoolemen followed S. Austins opinion which was maintained in the Councell by two Hermite Friars But because Iohn Scotus defended the opinion of his countrey-man Anselmus the Fransciscans maintained it in the Councel and the greater part of the Dominicans that of S. Thomas So it was declared what was the sinne of Adam and what originall sinne in other men But they were more troubled to discourse how it was transmitted from him to posterity and successiuely from father to sonne For Saint Austin who opened the way vnto others pressed with the obiection of Iulianus the Pelagian who asked him of the manner of transmitting originall sinne when man is conceiued seeing that Matrimony and the vse thereof is holy neither How original sinne is transmitted to posteritie God the first authour sinning nor the parents nor he that is borne by what chinke sinne entred answered onely that chinkes were not to bee sought where a gate stood wide open the Apostle saying that by Adam sinne entred into the world And in many places where he was to speake hereof he shewed himselfe doubtfull and was irresolute whether as the body of the childe is deriued from the body of the father so the soule from the soule For the fountaine being infected the riuer must needs bee defiled The modestie of this Saint was not imitated by the Schoolemen who being resolued that euery soule is created immediately by God said that the infection was principally in the flesh contracted by our fore-fathers in the earthly Paradise either from the poysoned qualitie of the fruit or the venimous breath of the Serpent Which contamination is deriued into the flesh of the children which is a part of their parents flesh and is contracted by the soule in the infusion as a liquor contracteth the ill qualitie of an infected vessell and the infection is caused in the flesh by the lust of the parents in the generation But the variety of opinions made no difference in the censure of the Articles For euery one cleauing to his owne shewed that it was decided by it that the first article was hereticall which vndoubtedly was condemned for such in the Councell of Palestina and in many of Africa against Pelagius And it was reexamined in Trent not as it was found in the writings of Luther or his followers but as it was auerred by Zuinglius who notwithstanding seemed to some of the Diuines who discussed his words well to thinke rather that in the posteritie of Adam it was no sinne of action but a corruption and transformation of nature which hee called a sinne in the kinde of substance The second Article was esteemed hereticall by all and was by the same Pelagius long since inuented who because hee was not condemned in the Councell of Palestina for saying that Adam had not hurt his posteritie hee recanted and confessed the contrary and after together with his followers declared himselfe that Adam had damnified his posterity not by transmission of sinne but by giuing them a bad example which hurteth those that doe imitate it And Erasmus was noted to haue renewed the same assertion interpreting the place of Saint Paul That by Adam sinne entred into the world and passed into all in regard all haue imitated and doe imitate his transgression The third Article for the first part was censured in Trent as also in many Colloquies in Germany by saying that those actions could not bee originall sinne seeing they are not in children nor alwayes in those of ripe age so that to say there was no sinne but that was wholly to deny it and not to satisfie the excuse of those in Germany who vnder the name of actions vnderstand a naturall inclination to ill and an inability to good For if they vnderstood it so it was sit to say it and not to speak euill but so as that others may vnderstand them well And though Saint Austin spake thus when hee said that originall righteousnesse was to obey God and not to haue concupiscence hee would alter his speech if he had beene in these times because it is very lawfull to name the cause for the effect and the effect for the cause when they are proper and adequate But it is not so in this case for originall sinne is not the cause of those bad actions except a bad will as principall be added But for the second part of the Article they said that if the Protestants vnderstood a priuatiue corruption the opinion may be tolerated but they vnderstand a corrupted substance as if the proper nature of man were changed into another forme then that in which it was created and reprehend the Catholiques when they call the sinne a priuation of Iustice as a fountaine without water but they call it a fountaine from whence corrupted waters doe issue which are the acts of incredulity distrust hatred contumacie an inordinate loue of ones selfe and worldly things and therefore that it was fit absolutely to condemne the Article And the fourth also was censured by the same reason saying that inclination to bee the punishment of sinne and not sinne formally and without alleadging ought else it was absolutely denied to bee a sinne It must not bee omitted that in this poynt the Franciscans could not conteine The Franciscans exempt the Virgine Mary from sinne and are opposed by the Dominicans themselues from exempting the Virgine the mother of GOD from this law by a speciall priuiledge endeauoring to enlarge themselues in the question and to prooue it and the Dominicans laboured to comprehend her by name vnder the common law though the Cardinall of Monte omitted no occasion to make them leaue that controuersie saying they were assembled to condemne the heresies not the opinions of the Catholiques No man resisted the condemnation of the articles But Fryar Ambrosius The opinion of Catarinus Catarinus noted the reasons for vnsufficient in that they declared not the true nature of this sinne and shewed it in a long discourse The substance whereof was that it is necessary to distinguish the sinne from the punishment that concupiscence and priuation of righteousnesse is the punishment of sinne therefore that it is necessary the sinne should bee another thing He added that which was not a sin in Adam it is impossible it should be a sinne in vs but neither of these two were sinne in Adam because neither priuation of righteousnesse nor concupiscence were his actions therefore neither are they in vs and if they were effects of sinne in him of necessitie they must be so in others also By which reason it cannot be said that sinne is the enmitie of GOD against the sinner nor the sinners enmitie against GOD seeing they are things that follow sinne and come after it Hee oppugned also the transmission
not it should bee sayd that faith is formed with charity because that kind of speach is not vsed by Saint Paul but onely that faith worketh by charity Others vnderstood that iustifying faith was faith in generall not saying it was either liuely or dead because they doe both iustifie after diuers manners either compleatly as the liuely or as a beginning or foundation as the historicall faith and of this Saint Paul speaketh when he attributeth iustice vnto it no otherwise then as Philosophie is contained in the alphabet that is as in a basis which is as it were nothing the principall remaining that is to set the statue vpon it This second opinion was iointly maintained by the Dominicans and Franciscans the other by Marinarus and his adherents But the principall point of the difficulty was not touched that is whether a man is iust and then doth iustly or by doing iustly becommeth iust They all agreed in one opinion that to say onely faith doeth iustifie was a proposition of many fenses and all absurd For God and the Sacraments doe iustifie as causes in their seuerall kindes so that the proposition hath that and many other exceptions The preparation also of the soule to receiue grace is a cause in its kinde so that faith cannot exclude that sort of workes But the Articles concerning workes that goe before grace all which Luther condemneth for sinne the Diuines censured for hereticall rather by way of inuectiue then otherwise condemning likewise of heresie the opinion taken in generall that humane workes without faith are sinne thinking it a cleare case that many actions of men are indifferent neither good nor euill and that others there are which though they bee not acceptable to God yet are morally good as the honest actions of Infidels and Christians which are sinners which to call honest and sinnes implieth a contradiction and the rather because in this ranke are included the heroicall actions so much commended by antiquity But Catarinus maintained that man without the speciall helpe of God can doe no worke which may truely bee good though morally but sinneth Catarinus his opinion concerning the value of workes still Therefore the workes of the Infidels who are not excited by God to beleeue and of the faithfull who are sinners before God stirreth them vp to conuersion though they seeme honest to men euen heroicall yet are truely sinnes and hee that commendeth them doth consider them in generall and according to externall appearance but hee that shall examine the circumstances of euery one shall finde they are peruerse and that for this Luther was not to bee condemned notwithstanding hee sayd that the Articles ought to bee censured as they speake of workes that follow preuenting grace which are a preparation to iustification as an abomination of sinne feare of hell and other terrours of conscience For confirmation of his opinion hee brought the doctrine of Saint Thomas that to doe a good worke the concurrence of all circumstances is necessary but the want of one onely is sufficient for an ill So that howsoeuer among the workes considered in generall some are indifferent yet in the singular there is no medium betweene hauing all the circumstances and wanting some Therefore euery particular action is good or euill neither is there to bee found any one indifferent And because amongst the circumstances the end is one all workes referred to a bad end are infected so that the Infidels referring all to a bad end their actions are sins though they seeme heroicall to him that knoweth not their intention Neither doth it make any difference whether the relation to a bad end be actuall or habituall because the iust doth merit though hee referreth not the worke actually to God but habitually onely He said further alleaging Saint Austine that it is sinne not onely to refer the action to a bad end but also not to referre it to a good and because hee defended that without the speciall preuenting assistance of God a man cannot referre any thing to God he concluded that no good morall worke can bee before For this he alleadged many places of Saint Austine to shew that hee was of this opinion He alleadged also places of Saint Ambrose Saint Prosper S. Anselmus and of other Fathers He produced Gregory of Arimini the Cardinall of Rochester who in his booke against Luther was cleerely of the same opinion saying it was better to follow the Fathers then the Schoole-men who are diuided and rather to take the Scriptures for a ground from whence true Theologie is taken then the subtilties of Philosophy which the Schooles haue vsed that himselfe also was of that opinion but hauing studied the Scriptures and Fathers had found the trueth Hee alleadged the passage of the Gospel A bad tree cannot beare good fruit with the amplification which our Sauiour added saying Either make the tree good and the fruit good or the tree euill and the fruit euill He vsed also other arguments and especially the place of Saint Paul that nothing can be cleane to Infidels because their minde and conscience is spotted This opinion was very sharpely impugned by Soto proclaiming it hereticall Soto proclaymeth the opinion of Catarinus to bee hereticall for inferring that man had not libertie to doe well nor could obtaine his naturall end which was to denie Free-will with the Lutheranes Hee maintained a man might by that strength of nature obserue euery precept of the Law in regard of the substance of the worke though not in regard of the end which was enough to auoid sinne Hee said there were three sorts of humane actions one the transgression of the Law which is sinne another the obseruation thereof hauing charity for the end which is meritorious and acceptable to God the third mixt when the Law is obeyed for the substance of the precept which worke is morally good and perfect in its kinde because it accomplisheth the Law making euery worke good according to morality auoiding by that meanes all sin But he moderated this great perfection of our nature by adding that it was one thing to take heede of any one particular sinne and another to beware of all together and sayd that a man might auoid any one but not all by the example of him that had a vessell with three holes who could not stoppe them with two hands but could stop which two of them he would one remaining open of necessity This doctrine did not satisfie some of the Fathers For though it clearly shewed that all workes are not sinnes yet it did not wholly salue Free-will because it will necessarily follow that it is not free in auoiding all sinne But Soto giuing the title of good workes vnto these knew not how to determine whether they were preparatory to iustification It seemed to him they were in regard of the goodnesse of them and it seemed they were not considering the doctrine of Saint Austine approoued by Saint Thomas and other good Diuines
wiues and children of them He exhorteth them if they cannot reduce Martin and his followers into 1523 ADRIAN 6. CHARLES 〈◊〉 HENRY 8. FRANCIS 〈◊〉 the right way by faire meanes to proceed to sharpe and 〈…〉 ry remedies to cut the dead members from the body as anciently was done vnto Dathan and Abiram to Ananiaâ— and Saphira to Iouinian and Vigilantius and finally as their predecessors did against John Husse and Hierome of Praghe in the Councell of Constance whose example in case they cannot otherwise doe they ought to imitate In conclusion he referred himselfe as well in this particular as in other affaires to the relation of Francesco Chiericato his Nuncio He wrot letters also almost to all the Princes with the very same conceits and to the The Popes letto the Duke of Saxonie Elector of Saxony he wrot in particular that he should consider what blemish it would be to his posterity to haue fauoured a franticke man who put confusion into the world with impious and foolish inuentions turning vpside downe the doctrine established by the blood of the Martyrs labours of the holy Doctors and armes of the most valiant Princes that he should walke in the pathes of his ancestours not suffering his eyes to bee dazled by the fury of a petty companion to follow errous condemned by so many Councels 60 The Nuncio presented to the Diet not onely the Popes Briefe but his The Nuncio perswadeth the Princes by seauen reasons to oppose Luther 1523 owne instructions also by which he was inioyned to exhort the Princes with seauen reasons to oppose themselues against that pestilent doctrine of Luther The first because the worship of God and charity towards their neighbour mooued them thereunto Secondly the infamy of their nation Thirdly their owne honour shewing themselues not to degenerate from their predecessours who where present at the condemnation of Iohn Husse in Constance and of the other heretiques leading some of them to the fire euen with their owne hands and that they would not faile of their owne promise and constancy the greater part of them hauing approoued the Emperours Edict against Luther Fourthly that the iniury should mooue them which Luther hath done to their progenitors publishing another faith then that which they beleeued and concluding by consequence that they are all in hell Fiftly they ought to be mooued by the marke which the Lutherans aime at which is to weaken the secular power after they haue annihilated the Ecclesiasticall by a false pretence that it is vsurped against the Gospell although they craftily make shew to prcferue the secular onely to deceiue them Sixtly that they should consider the dissentions and confusions raised in Germany by the sect And finally he desireth them to obserue that Luther treadeth in the same way that Mahomet did long agoe permitting carnall inclinations to be saâ—iaâ—ed though he seeme to doe it with more modesty that he may the more powerfully deceiue them And if any should say that hee was condemned in absence and without defence and therefore that it were fit to heare him the answere was that it was a iust thing to heare him in that which concerneth the fact that is if hee haue preached written or not but that in matter of faith and of the Sacraments it was not conuenient because that ought not to be questioned which hath beene once confirmed by generall Councels The Pope 〈◊〉 fesseth the abuses of the Clergie not exempting the A 〈…〉 sto 〈…〉 S 〈…〉 and by the whole Church Then the Pope giueth him commission to acknowledge ingenuously that this confusion was caused by the sinnes of men especially of the Priests and Prelates confessing that some yeeres since some abominations haue beene committed euen in that holy Sea many abuses in spirituall things many transgressions of the commandements and lastly all things turned to the worst so that it may be said that the infirmity is passed from the head to the members from the Popes to the inferiour Prelates in so much that there hath beene none that hath done good no not one For the amendment of which euil himselfe is resolued to imploy all his wits and vse all diligence that the Court of Rome from whence peraduenture all this mischiefe proceeded should be reformed first of all Which he will the rather doe because he seeth that all the world doth earnestly desire it Notwithstanding that no man ought to maruaile if he shall see that all the abuses be not so suddendy amended For the disease being inueterated and multiplied it is necessary to proceed slowly in the cure and to begin from things of greatest weight to auoyd the confounding of all by desiring to doe all together He gaue him commission also to promise in his name the obseruation of the Concordates that he would informe himselfe of the causes called into the Rota to remaund them to the parties according vnto iustice And lastly that he should sollicite the Princes and States in his name to answere the letters and to informe him of the meanes by which he might most commodiously resist the Lutherans Besides the presentation of the Popes Briefe and the information the Nuncio proposed that it was obserued that almost euery where in Germany religious men forsooke the Cloisters and returned to the world and that the Priests married themselues to the great contempt and disgrace of religion and the greater part of them committed many excesses and enormities Wherefore it was necessary that some order were taken that these Sacrilegious marriages might bee dissolued the Authors seuerally punished and the Apostates reduced vnder the power of their Superiours 61 The Diet answered the Nuncio in writing that with reuerence they had read the Popes Briefe and the instructions concerning Luthers sect and that The answere of the Diet. they gaue thankes to God for his Holynesse assumption to the Popedome wishing him all happynesse from aboue And when they had spoken what came into their minds about the concord betweene Christian Princes and the warre against the Turkes concerning the demand to execute the Sentence giuen against Luther and the Edict of Wormes they answered that they were most ready to imploy all their power to roote out heresies but that they had omitted to execute the Sentence and Edict for most weighty and vrgent causes in regard that the greater part of the people was perswaded by Luthers bookes that the Court of Rome had brought many grieuances vpon Germany so that if any thing had beene done for execution of the Sentence the multitude would haue entered into suspition that it was done to vphold and mainetaine the abuses and impiety and popular tumults would haue beene raised with danger of ciuill warres Wherefore they sayd that in such difficulties more fitting remedies were necessary especially himselfe the Nuncio hauing confessed in the Popes name that these euills proceeded from the sinnes of men and promised a reformation of the Court of Rome the
is iust and honest to please the Pope but he knew wel that in a Nationall Councel he should neither be able to reconcile the parties nor find whom to make iudge The Ambassadour of Mentz and Triers diuided themselues from the other foure and being vnited with all the Catholikes approoued the Tridentine Councell and besought Caesar to protect it and to perswade the Protestants to goe thither and submit themselues vnto it They answered that the Councell in Trent was not free as was demanded and promised in the Imperiall Diets they desired againe that the Emperour would obserue the peace and ordaine that Religion might be established in a lawfull Councell of Germanie or an Imperiall Diet Job a Colloquie of learned men 〈◊〉 both 〈◊〉 In this Interim the Emperour had made secret prouision for warre which not being able longer to concedles 〈…〉 knowen to the Protestants in the Diet and because peace was concluded with the French King and The prouisions for warre against the 〈◊〉 Protest 〈…〉 〈◊〉 no longer be concealed truce with the T 〈…〉 euery one did easily perceiue the cause especially for that a fame was spread 〈…〉 the Pope also and Ferdinand did arme whereby all was in confusion And the Emperour seeing hee was discouered the ninth of Innosent the Cardinall of Trent Post to Rome to demand of the Pope the succours 〈◊〉 promised and sent Captaines with money into Italie and Flanders to leuie Souldiers and sollicited the Princes and Protestant German Captaines not combined with those of the league of Smalcalda to follow his colours affirming and promising bee would not make warre for Religion but suppresse the rebellion of some who vnder that pretence would not acknowledge the Lawes nor the Maiestie of the Prince By this promise he quieted many of the Cities who before had receiued the renouation in the Rites of the Church promising all beneuolence to the obedient and securitie for their Religion But in the Councell there being no more difference amongst the Fathers concerning the things discussed and the decrees of faith and reformation being framed the Emperours Ambassadour being not able any longer to resist the Legats resolution the seuenteenth of Iune being come the day appoynted for the Session Alexander Pichalhomini Bishop of Pianza sang Masse Marcus Laureus a Dominican Friar preached and when the vsual ceremonies were ended the decree of faith with fiue Anathematismes was read 1. Against him that confesseth not that Adam by transgressing hath The Decree of faith with 5. a 〈…〉 t 〈…〉 in the Session lost sanctitie and iustice incurred the wrath of God death and thraldome to the Deuill and is infected in soule and body 2. Against him that auerreth that Adam by sinning hath hurt himselfe onely or hath deriued into his posteritie the death onely of the body and not sinne the death of the soule 3. Against him that affirmeth that sinne which is one in the beginning and proper to euery one transmitted by generation not imitation can bee abolished by any other remedie then the death of CHRIST or denieth that the merit of CHRIST is applied as well to children as to those that bee of ripe yeeres by the Sacrament of Baptisme ministred in the forme and rite of the Church 4. Against him that de 〈…〉 eth that children which are newly borne ought to be baptized though the sonnes of Christians or saith they are baptized for remission of sinnes but not because they haue contracted any originall sinne from Adam 5. Against him that denyeth that by the grace of Baptisme the guilt of originall sinne is remitted or saith that all is not remooued which hath the true and proper nature of sinne but that it is razed and not imputed concupiscence still remaining in the baptized for an exercise which cannot hurt but him that consenteth to it the which beeing called sinne by the Apostle the Synod declareth that it is no true and proper sinne but is so termed because it ariseth from sinne and inclineth to it That the Synod meaneth not to comprehend in the decree the blessed Virgin but that the constitutions of Sistus 4. ought to be obserued which it doth renew The Decree of the reformation containeth two parts one in matter of the Lectures the other of the Sermons For the Lectures it was ordered that in the Churches where there is a stipend allotted for reading Diuinitie the Bishop should prouide that the holy Scripture should bee read by the Stipendary it he be fit and not being fit the Bishop should depute a substitute The Decree of reformation to performe the charge but for hereafter that the benefice should not bee conferred but vpon a sufficient person That in the Cathedrall Churches of populous Cities and collegiate Churches of great Castles where no such stipend is assigned the first Prebend that falleth void should bee applyed to that vse or some simple benefice or a contribution of all beneficed men to institute the Lecture That in poore Churches there should bee at the least a Master to teach Grammer who shall enioy the fruits of some simple benefice or haue a stipend from the Capitular or Episcopall table or the Bishop shall finde some other way to effect it That in the Cloysters of Monkes there should be a Diuinitie Lecture if it may bee wherein if the Abbats shall bee negligent they shall bee constrained to doe it by the Bishop as the Popes Delegate That in the Conuents of the Regulars there should bee deputed Masters of sufficiencie to performe this charge That in publique studies where a Diuinitie Lecture is not instituted it shall bee instituted by the charitie and pietie of Princes and Republiques and where it hath beene instituted and neglected it shall bee restored That none shall bee made a Lecturer either publike or priuate before hee bee approoued by the Bishop as fit for his life manners and knowledge except those that reade in the Cloysters of Monkes That the priuiledges granted by law to Publique Readers in Diuinitie and schollers for the enioying of the fruits of their benefices in their absence shall be preserued Concerning Sermons the Decree containeth that the Bishops and Prelates bee bound if they bee not hindered to preach the Gospel in person and if they bee to substitute men of sufficiencie That the inferiour Curates ought to teach things necessary to saluation either by themselues or others at the least on Sundayes and solemne Feasts whereunto they shall bee constrained by the Bishops any exemption notwithstanding And the Curates of the Parishes subiect to Monasteries which are in no diocesse shall be constrained to the same by the Metropolitanes as Delegates of the Pope in case the Regular Prelate shall be negligent That the Regulars shall not preach except they be approoued for their life maners and knowledge by their superiours and in the Churches of their Order they shall demand the benediction of the Bishop before the Sermon begin but in other Churches they
first pleased them all The Legates accompanied with the Prelates went to the Church with the vsuall ceremonies on Thursday the thirteenth of Ianuary and held the Session where Andreas Cornarus Archbishop of Spalato sang Masse Thomas Stella Bishop of Salpi did preach and the Decrees of faith and reformation were read The first conteined sixteene heads with their prohemes and thirty three anathematismes After it had forbid to beleeue preach or teach otherwise then was constituted and expressed in that Decree it declared in substance 1. That neither Gentiles by naturall meanes nor Iewes by the letter of Moyses hath been able to free themselues from sinne 2. Whereupon GOD sent his Sonne to redeeme the one and the other 3. Who though he died for all yet those onely enioy the benefit vnto whom his merit is communicated 4. That the iustification of the wicked is nothing but a translation from the state of the sonne of Adam into the state of the adopted sonne of God by IESV CHRIST which after the publication of the Gospel is not done without Baptisme or the vow thereof 5. That the beginning of iustification in men of age proceedeth from preuenting grace which inuiteth to dispose themselues consenting and cooperating with it freely which they doe willingly and might refuse 6. The manner of the preparation is first to beleeue willingly the diuine reuelations and promises and knowing ones selfe to bee a sinner to turne from the feare of Gods Iustice to his mercie to hope for pardon from him and therefore to begin to loue him and hate sinne and finally purposing to bee baptized to begin a new life and keepe the commandements of God 7. That iustification followeth this preparation which is not onely a remission of sinnes but sanctification also and hath 5. causes the finall the glory of God and eternall life the efficient God the meritory CHRIST the instrumentall the Sacraments and the formall iustice giuen by God receiued according to the good pleasure of the holy Ghost and according to the disposition of the receiuer receiuing together with remission of sinnes faith hope and charitie 8. That when Saint Paul saith that man is iustified by faith and gratis it ought to be vnderstood because faith is the beginning and the things that precede iustification are not meritorious of grace 9. That sinnes are not pardoned to him that vaunteth and reposeth himselfe onely in the confidence and certainty of the remission Neither ought it to be said that onely faith doth iustifie but euery one as hee should not doubt of the mercie of God the merits of CHRIST and efficacie of the Sacraments so in regard of his owne indisposition he may doubt because he cannot know by certainty of infallible faith that he hath obtained grace 10. That the iust are more iustified by obseruing the Commandements of God and the Church 11. That it cannot be said that the Commandements of God are impossible to the iust who though he fall into veniall sinnes yet ceaseth not to be so that no man ought to relie on faith onely nor say that the iust sinneth in euery good action or committeth sinne if he do any thing for reward 12. That no man should presume hee is predestinated beleeuing that the iustified can sinne no more or sinning can promise himselfe repentance 13. That no man can promise to himselfe absolute certaintie to perseuere vntill the end but should put his hope in the assistance of God who will continue if man faile not 14. That those that are fallen into sinne may againe receiue grace beeing stirred vp from aboue to recouer it by repentance which differeth from baptisme because it containeth not only contrition but sacramental confession Priestly absolution at the least in vow and satisfaction besides for the temporall punishment which is not alwayes remitted altogether as in baptisme 15. That the grace of God is lost not onely by infidelity but by any mortall sinne though faith bee not lost by it 16. It proposeth to the iust the exercise of good workes by which eternall life is gained as grace promised by the mercie of God and a reward due to good workes by the diuine promise And it concludeth that this doctrine doth not establish any iustice of our owne refusing the iustice of God but the same is said to bee ours because it is in vs and of GOD being infused by him for the merit of CHRIST In fine to make euery one vnderstand not only the doctrine to be followed but that also which is to be auoided it addeth Canons against him that saith 1. That a man may bee iustified without grace by the strength of humane nature and doctrine of the Law 2. That grace is giuen to liue well with greater facilitie and to merit eternall life as if free The Canons will can doe it but with difficultie 3. That a man may beleeue loue hope or repent as he ought without the preuention or assistance of the holy Spirit 4. That free will excited by GOD doeth not cooperate to dispose vs to grace nor can dissent though it would 5. That after the sinne of Adam free will is lost 6. That it is not in the power of man to doe ill but as well bad as good workes are done not onely by Gods permission but by his owne proper working 7 That all workes done before iustification are sinnes and that a man sinneth the more by how much the more hee laboureth to dispose himselfe vnto grace 8. That the feare of hell which maketh vs abstaine from sin and to flie to the mercy of GOD is sin 9. That the wicked is iustified by faith onely without preparation proceeding from the motion of his will 10. That man is iustified without the iustice by which CHRIST did merit for vs or is formally iust by that 11. That he is iustified onely by the imputation of the iustice of CHRIST or onely by remission of sinnes without inherent grace and charitie or that the grace of iustification is onely the fauour of GOD. 12. That iustifying faith is nothing but confidence in the mercy of GOD who remitteth sinnes for CHRIST 13. That for remission of sinnes it is necessary to beleeue they are remitted not doubting of ones own indisposition 14. That man is absolued and iustified because he doeth firmely beleeue it 15. That he is bound by faith to beleeue that hee is in the number of the predestinated 16. That one may be certaine he hath the gift of perseuerance without speciall reuelation 17. That onely that the predestinated obtaine grace 18. That the Commandements of God are impossible to the iust 19. That there is no other Euangelicall precept but of faith 20. That the iust and perfect man is not bound to obserue the Commandements of God and the Church or that the Gospel is a promise without condition of obseruing the Commandements 21. That CHRIST is giuen for a redeemer not for a law-maker 22. That the iustified may
same day Santa Croce should bee President of the Theologues and Monte of the Canonists and both together in the generall Congregation But beside this in regard of the promise to continue the matter of residencie some of the most principall Articles thereof were to bee handled In this it was not so easie to agree because the Legates and their adherents had contrary ends to the other Bishops These began to hope and to ayme almost all but especially the Spaniards The Spanish Prelates hope to regaine Episcopall authoritie to regaine the Episcopall authoritie which anciently euery one did exercise in his owne Diocesse when the reseruations of Benefices of Cases or of Absolutions Dispensations and the like were vnknowen which they were wont to say in priuate discourse when few were present that ambition and auarice had made proper to the Court of Rome vnder a fained colour to mannage them better and more to the publike seruice of God and the Church throughout all Christendome then the Bishops could doe in their owne Cities in regard of their imperfection and ignorance But it was not so because dissolution and ignorance did not enter into the Episcopal order vntill they were compelled to goe as seruants to Rome But if bad gouernement were then seene in the Bishops which caused their authority to bee taken Card. Monte doth cūningly diuert the decision of residence away now it may bee seene to bee worst of all in the Court of Rome so that by the same reason that mannagement ought to bee taken away which is not proper to it but much abused by it The decree that residencie was required by the Law of God was esteemed by these Prelats the best remedie for the disease past and preseruatiue against hereafter For if God hath commanded Bishops to reside perpetually with the flocke it followeth necessarily that hee hath also prescribed them the charge and giuen them power to exercise it well Therefore the Pope cannot call them or busie them in ought else nor dispence with them nor restraine their authoritie giuen them by God Therefore they desired to proceede to the determination saying it was necessary to resolue the Article because it was sufficiently discussed The Cardinall of Monte hauing premeditated before let them speake who were most earnest that part of the heate might exhale then he opposed himselfe dexterously and said it was necessary to doe it because the world did expect it but that they ought to doe it in a fit time that the difficultie was handled with too much heate and that in some it had stirred more passion then reason so that it was necessary to let the feruor bee cooled and to interpose a little time that the contentions being forgotten and charitie reuiued place may bee giuen to the holy Ghost without which the trueth cannot be decided That the Popes Holinesse who hath vnderstood to his griefe the former contentions desireth the same that himselfe also may discusse the matter in Rome and assist the Synod with his counsell He concluded with more resolute termes then so modest a beginning ought to inferre that no more speach should bee had of it before the Session because the Popes will was resolutely so but that they should attend to reforme the inconueniences which haue caused the abuse of not residing This mixture of remonstrances and power made some of the Fathers who afterwards did print treaties concerning this matter say and put in print that the Legates did forbid to speake of this question and others denied it with an inuectiue against the first saying they derogated from the libertie of the Councell In the end of the Congregation it was resolued to resume the things that remained to bee discussed in the last Session and to treate of remoouing the impediments which are the causes of not residing Amongst which the most principall beeing pluralitie of Benefices in regard it was impossible to reside in many places it was resolued to treate of that But to auoid confusion I will relate withall that which belongeth to the Sacraments where the consideration for the most part was speculatiue and doctrinall not to interrupt the order of the matter of Benefices wherein some things hapned which did open a way to important and dangerous actions Articles were framed by the deputies in matter of the Sacraments and the manner of speaking of them was prescribed to the Diuines communicated to all in a sheete of paper with order that they should say whether they were all hereticall or erroneous and ought to be condemned by the Synode and if any deserued not that sentence they should alleadge their reasons and authority and after should declare what was the opinion of Councels and of the holy Fathers in all those and which of the Articles haue beene reproodued already and which remaine to bee condemned and if in this matter any one should finde out some other Article worthy of censure hee should giue notice thereof and auoyde impertinent questions in all wherein one might dispute on both sides without preiudice of faith and all other superfluity and tediousnesse of words Of the Sacraments in generall there were foureteene Articles 1. That Fourteene Articles of the Sacramēts in generall the Sacraments of the Church are not seuen but fewer which may bee called truely Sacraments 2. That the Sacraments are not necessary and that men may obtaine the grace of God without them by faith onely 3. No Sacrament is more worthy then another 4. That the Sacraments of the new Law doe not giue grace vnto those who doe not resist 5. That the Sacraments haue neuer giuen grace or remission of sinnes but onely the faith of the Sacrament 6. That immediatly after the sinne of Adam the Sacraments were instituted by God by meanes whereof grace was giuen 7. By the Sacraments grace is giuen to him onely who beleeueth that his sinnes are remitted 8. That grace is not giuen alwayes in the Sacraments nor vnto all in respect of the Sacrament it selfe but onely when and where it pleaseth God 9. That in no Sacrament a Character is imprinted 10. That a bad Minister doth not conferre the Sacrament 11. That all Christians of what sexe soeuer haue equall power in the ministery of the Word of God and Sacraments 12. That euery Pastour hath power to make long or short or change at his pleasure the formes of the Sacraments 13. That the intention of the Ministers is not necessary and worketh nothing in the Sacraments 14. That the Sacraments haue beene instituted onely to cherish faith Of Baptisme there were seuenteene Articles 1. That in the Romane Seuenteene Articles of Baptisme Catholique Church there is no true Baptisme 2. That Baptisme is free and not necessary to saluation 3. That it is not true Baptisme which is giuen by Heretiques 4. That Baptisme is repentance 5. That Baptisme is an externall signe as the red marke in the Lambes and hath no part in iustification 6.
shall not preah without the Bishops licence which shall bee giuen them gratis If the Preacher sow errours or scandals the Bishop shal prohibite him if heresies he shall proceede against him according to law and custome and if the Preacher bee a priuiledged person hee shall doe it as delegate yet taking care that the Preachers bee not molested by false imputations and calumnies and haue no cause to complaine of them That they permit not that either Regulars who liue out of Cloysters or secular Priests except they be knowen and allowed by them doe preach vntill an account be giuen thereof to the Pope That the Pardoners shall not preach nor cause any to preach and in case they doe they shall be compelled to obey by the Bishop notwithstanding the priuiledges In fine the 29. of Iulie was assigned for the next Session The Decrees beeing pronounced by the Bishop that sayd Masse the Secretary of the Councel read the letters of the French King in which hee deputed for his Ambassadour in the Councel Peter Danesius who made a long The 29. of Iuly is appointed for the next Session Peter Danesiu is Ambassador for the French King and maketh an Oration in the S 〈…〉 on and eloquent Oration to the Fathers saying in substance That the Kingdome of France since the first most Christian King Clodoueus hath alwayes preserued Christian religion most sincere That S. Gregory the first gaue the title of Catholique to Childebert in token of his incorrupt religion That the Kings haue neuer suffered any sect in any part of France nor any but Catholiques yea haue procured the conuersion of Strangers Idolaters and Heretiques and haue constrained them with pious armes to professe the true and sound religion Hee shewed how Childebert compelled the Visigothes who were Arrians to ioyne themselues with the Catholique Church and how Charles the Great made warre thirty yeeres with the Saxons to reduce them to Christian religion Then he declared the fauors done to the Church of Rome He recounted the enterprises of Pipin and Charles the Great against the Lumbards and how in a Synode of Bishops it was granted by Adrian to Charles to create the Pope and to approoue the Bishops of his Dominion and inuest them after they had receiued the oath of fidelity He added that though his sonne Ludouicus Pius surrendred that authority to create the Pope yet he reserued that Legats should be sent vnto him to preserue amitie which hath beene euer maintayned with mutuall offices For which confidence the Popes in times of difficultie either chased out of their Sea or fearing sedition haue retired themselues into that Kingdome That it cannot bee told how many dangers the French men haue runne and how much money and blood they haue spent to enlarge the lists of the Christian Empire or to recouer that which hath bene vsurped by the Barbarians or to restore the Popes or to deliuer them from danger Hee added that King Francis descending from these in the beginning of his reigne after the victory atchieued in Lumbardy did with the same piety goe to Bolonia to meete Leo the tenth to confirme a peace with him which hath continued with Adrian Clement and Paul and in these 26. yeeres the points of faith being brought into great ambiguities in diuers regions hee hath taken most exact care that nothing should be innouated in the common Ecclesiasticall vse but all reserued to the publique censures of the Church And though hee bee of a quiet pleasing and not bloody disposition yet hee hath vsed seueritie and made grieuous Edicts and hath brought to passe by the diligence and vigilancie of his Iudges that in so great a tempest which hath subuerted many Cities and whole Nations that most noble Kingdome should not bee shaken in which the ancient doctrine rites ceremonies and manners doe remaine so that the Councel might ordaine what they thought to bee true and fitte for the Christian Common-wealth He said further that the King knew how profitable it was to Christendome to haue the Pope for Head and that beeing tempted and inuited with most gaineful profers to follow the example of another would not forsake his opinion and thereby hath lost his neighbors loue with some disaduantage That vnderstanding the Conuocation of the Councell he presently sent some of his Bishops and when hee saw it went on in earnest and that the authoritie thereof was established by many Sessions he hath sent him for his Ambassadour to assist them and to procure that at the last they would constitute and propose the doctrine which ought euery where to be professed by all Christians and rectifie the Ecclesiasticall discipline by the square of the Canons promising that the most Christian King will cause all to be obserued in his kingdome and protect the decrees of the Councell Then he added that the merits of the French King being so great his priuiledges granted by the ancient Fathers and Popes ought to be preserued which Ludouicus Pius all the Kings of France since haue possessed and the rights priuiledges and immunities confirmed to the Churches of France of which hee is defender Which if the Councell will doe the French-men will be thankfull and the Fathers will not repent them of their deede And is answered by Hercules Seuerollo Hercules Seuerollo Proctour of the Councell briefely answered in the name of the Synod thanking the King shewing that the Ambassadors presence was most acceptable promising all diligence in the establishing of faith and reformation of manners offering all fauour to the Kingdome and Church of France But the Decrees of the Session being printed and gone into Germanie affoorded The censure of the decrees in Germany matter of discourse It was sayd that the Pelagian impietie was superfluously handled being by so many Councels and the common consent of the Church more then a thousand yeeres since condemned that it had beene tolerable if the ancient doctrine had beene confirmed that in conformitie vnto it they had well proposed a true vniuersall proposition by saying that the sinne of Adam did passe into all his posteritie but after had destroyed it by an exception that it helped thē not that the exception was not assertiue but ambiguous for as one particular maketh false the contradictorie vniuersall so one ambiguons particular maketh the vniuersall vncertaine And who seeth not that so long as this exception remaineth though with ambiguity euery one may conclude that it is not certaine that sinne is passed into all the posterity because it is not certaine whether it be passed into the Virgin and the rather because the reason which perswadeth that exception may perswade many more That Bernard concluded well that the same reason which induced to celebrate the Conception of the Virgin will conclude the like for her father and mother Grand-fathers and great Grand-fathers and all her Genealogie since Adam But when they came to Abraham they should goe no further because there is
great reason to exempt from originall sinne none but him For vnto him the promise of the Redeemer was made CHRIST is euer called the seed of Abraham and Abraham the Father of CHRIST and of all that beleeue a paterne of the faithfull These be greater dignities then to beare CHRIST in the belly according to that diuine answere that the Virgin was more blessed in hauing heard the word of GOD then in hauing borne CHRIST and giuen him sucke And he that will not for preheminencie except Abraham but onely esteeme for sound the ancient reason that CHRIST IS without sinne because he was borne of the holy Ghost without the seed of man will say it is better to follow the councell of the wise man and containe ones selfe within the bounds set downe by the Fathers They added that the world was much bound to the Councell for being contented to say that it confesseth and thinketh that concupiscence remaineth in the baptized or else men would be compelled to deny to feele that which they do In the decree of reformation it was expected that order should haue been taken with the schoole-men and Canonists with these for giuing diuine proprieties to the Pope euen to call him God attributing vnto him infallibilitie and making the same tribunall of both saying also that he is more mercifull then CHRIST with the Schoole men who leauing the Scripture or making it all doubtfull haue made Aritostles Philosophy the foundation of Theologie euen making a question whether there be a GOD and disputing of it on both sides It seemed strange that it was vnknowen vntill then that to preach was the office of Bishops that the abuse of preaching vanities or any thing but CHRIST was not remooued that prouision was made against the open merchandizing of Preachers vnder the name of almes Newes beeing come of these decrees to the Emperours The D 〈…〉 es a 〈…〉 in the Emperors Court Court it was taken in ill part that light matters not required by Germany were handled and that in matter of faith the disputes were awaked by the decree For the controuersie of originall sinne being almost agreed in the Colloquies from the Councell from whence composition was expected a decree did proceed against the things accorded and it was written in the Emperours name to his Ministers in Trent that they should promote the reformation and endeauour that the controuersie of faith should be deferred vntill the Protestants came whom the Emperour was perswaded hee could bring thither or at least vntill the Prelates of Germany did arriue who would put themselues into the iourney so soone as the Diet was ended But they talked but a little while of these affaires of the Councell because other accidents happened which drew all mens eyes and mindes vnto them For in Rome the 26. of Iune the Cardinall of Trent concluded a league The Cardinall of Trent concludeth a league the 26. of June betweene the Pope and the Emperour against the Protestants betweene the Pope and Emperor against the Protestants of Germanie the treaty whereof was begun the yeere before in Wormes by Cardinall Farnese as hath been said and afterwards continued by other Ministers The causes alleadged and the conditions were because Germany had a long time perseuered in heresie for remedie whereof the Councell was assembled in Trent and already begun whereunto the Protestants refusing to submit the Pope and Emperour for the glory of GOD and safetie of Germanie doe agree The causes and capitulations of this league that the Emperour shall take armes against those that refuse it and reduce them to the obedience of the holy Sea and for this the Pope shall lay in Venice an hundred thousand crownes in trust beside the hundred thousand laid there all ready to spend in this vse onely and shall send to the war at his owne charges twelue thousand Italian foote and fiue hundred light horse for sixe moneths shall giue the Emperour for this yeere halfe the rents of the Churches of Spaine and power to alienate of the reuenewes of the Monasteries of those kingdomes to the valew of fiue hundred thousand crownes that during the sixe moneths the Emperour shall not make an accord with the Protestants without the Pope who also shall haue a certaine portion of whatsoeuer is gained by the war and if the war continue longer new capitulations which shall seeme fit to both parties shall be treated on and place shall be left for other to enter into the league bearing part of the charges and receiuing part of the profits There was one capitulation apart which was kept secret concerning the French Kings that if any Christian Prince during the warre did mooue latines against the Emperour the Pope should bee bound to persecute him with spirituall and temporall forces A few dayes after the Pope wrote to the Suisses inuiting them to assist The Pope writeth to the Suissès him first shewing in ample termes his beneuolence towards them and the griefe he felt for that some of them had ostranged themselues from his obedience and thanking God for those who perseuered and commonding them all for that in this difference of religion they keep themselues in peace whereas in other places diuers tumults did arise for the same cause he added that to prouide against them hee had ordained the Counsell of Trent hoping that no man would refuse to submit himselfe and hee was assured that those amongst them who vntill then 〈◊〉 in the Apostolicall obedience will obey the Councell and the others not conteinneth Hee inuited them also to come thither complayning that many in Germanie who are called Princes did proudly disdaine and despise the Councell whose authoritie is rather Diuine then humane This hath compelled him to thinke of force and Armes And because it hath happened that the Emperour hath made the same resolution hee hath beene constrained to ioyne With him and assist him with his owne and the Churches power to restore religion by warre That hee was willing to signifie his purpose and minde vnto them that they may ioyne their prayers with him render the auncient honour to the Church of Rome and assist him in so pious a cause But the Emperour made shew he vndertooke the warre not for religion The Emperor would not haue it thought that this war is made for religion but for matters of State for that some denied him obedience plotted with strangers against him and refused to obey the Lawes vsurped the possessions of others especially the Churches going about to make Bishoprikes and Abbacies hereditarie and that hauing prooued diuers gentle meanes to reduce them they euer became more insolent On the other side the Protestants laboured to make manifest to the And the Protestants shevv the contrary world that all proceeded from the instigation of the Pope and of the Councell of Trent They put the Emperour in minde of the Capitulations which he swore in Frankfurt when hee was