punishment if the sinnes bee not particularly made knowen vnto them and not in generall onely Therefore the penitent ought in Confession to declare all his mortall sinnes euen the most secret but the veniall though they may be confessed yet they may bee concealed also without offence And hence it commeth that in Confession it is necessary to explicate the circumstances which alter the nature of the sinne because otherwise one cannot iudge of the weight of the excesses and impose a condigne punishment So that it is wickedesse to say that this kinde of Confession is impossible or that it is the murdering of the conscience because nothing is required but that the sinner hauing diligently examined himselfe should confesse what hee remembreth and the sinnes forgotten are supposed to bee included in the same Confession And though CHRIST hath not forbid publique Confession yet he hath not commanded it neither would it bee good to commaund that sinnes especially secret should bee confessed in publique Wherefore the Fathers hauing euer praysed the Sacramental secret Confession the calumny of those is vaine who call it an humane inuention excogitated by the Laterane Councell which did not ordaine Confession but onely that it should be made at the least once euery yeere Concerning the Minister the Synod doth declare those doctrines to bee false which extend to all the faithfull the ministery of the keyes and the authority giuen by CHRIST to binde and loose remit and retaine publique sinnes by correction and secret by voluntary Confession and teacheth that the Priests though sinners haue authority to remit sinnes which is not a naked ministery to declare that sinnes are remitted but a iudiciall act Therefore let no man ground himselfe vpon faith thinking that without contrition and a Priest who is willing to absolue him hee can haue remission But because there is a nullity in the sentence pronounced against him who is not subiect there is also a nullity in the absolution of the Priest who hath not authority delegate or ordinary ouer the penitent and the greater Priests doe with reason reserue to themselues some faults more grieuous and so doth the Pope very iustly and there is no doubt but that euery Bishop may doe it in his Diocesse And this reseruation is not onely for externall policie but is also of force before GOD. Therefore it was alwayes obserued in the Church that in the houre of death any Priest may absolue any penitent from any sinne Of satisfaction the Synod doth declare that the sinne beeing remitted the punishment is not pardoned it beeing not conuenient that hee should bee so easily receiued into Grace who hath sinned before Baptisme and after and bee left without a bridle which may draw him from other sinnes yea it is conuenient hee should bee like to CHRIST who suffering punishments did satisfie for vs from whom our satisfactions also receiue force as offered by him to the Father and receiued by his intercession Therefore the Priests ought to impose conuenient satisfactions not onely to keepe the penitent from new sinnes but also to chastise him for the old declaring likewise that Satisfaction is made not onely by punishments willingly receiued or imposed by the Priest but by induring also with patience the scourges sent from God In conformitie of this doctrine fifteene Anathematismes were made 1. 15. Anathetismes Against him that shall say that Penance is not truely and properly a Sacrament instituted by CHRIST to reconcile sinners after Baptisme 2. That Baptisme is Penance or that is not the second table or bord after shipwracke 3. That the words of CHRIST Quorum remiseritis peccata are not vnderstood of the Sacrament of Penance but of the authority to preach the Gospel 4. That Contrition Confession and Satisfaction are not required for as it were the matter and as parts of Penance or shall say that the terrors of conscience and faith are parts 5. That Contrition is not profitable but causeth hypocrisie and is a forced and not a free sorrow 6. That Sacramentall Confession is not instituted and necessary by the law of GOD or that the manner of confessing to the Priests in secret is an humane inuention 7. That it is not necessary to confesse all mortall sinnes euen those that are hidden and the circumstances which doe change the nature of them 8. That this is impossible or that all are not bound to confesse once a yeere according to the precept of the Laterane Councell 9. That the Sacramentall absolution is not a iudiciall act but a ministery to declare the remission of sinnes to the beleeuer or that an absolution giuen in iest doth helpe or that the confession of the penitent is not requisite 10. That Priests in mortall sinne haue not power to binde and loose or that all the faithfull haue it 11. That Bishops haue not authority to reserue cases but for externall policy 12. That all punishment is remitted together with the fault and that no other satisfaction is required but faith that CHRIST hath satisfied 13. That Satisfaction is not made by suffering afflictions sent by GOD by punishments imposed by the Priest and willingly taken and that the best Penance is onely a new life 14. That Satisfactions are not diuine worship but humane traditions 15. That the keyes of the Church are onely to loose and not to binde The Diuines of Louaine opposed the reseruation of cases saying it was not Some of which are opposed by the Dutines of Louaine and Collen so cleere because it cannot bee found that any Father did euer speake of it and that Durand who was a Penitentiarie and Gerson and Caietan doe all affirme that not sinnes but censures are reserued to the Pope and therefore that it was too rigid to esteeme him an heretique who thought otherwise The Diuines of Collen ioyned with them and said plainely that it could not bee found that any Ancient did speake of any reseruations but of publique sinnes and that it was not fit to condemne the Chancellour of Paris so pious and Catholique an Authour who wrote against them That the heretiques were wont to say that these reseruations were inuented for gaine as also Card. Campeggio said in his reformation and that it gaue him occasion to write against it vnto which the Diuines would not haue answered nor been able to answere And therefore as well the doctrine as the Canon ought to bee moderated that it may not giue scandall nor offend any Catholike The same men of Collen said that the meaning of the words Quorum ligaueritis condemned in the tenth Canon is expresly and formally so vnderstood by Theophilact and that to condemne it were to make the enemies reioyce And that which was said in the last that the power to bind is vnderstood to impose Penance they obserued that the ancient Fathers did not so vnderstand it but that to binde was to make one abstaine from receiuing the Sacraments vntill a compleate satisfaction They demanded
the people when the Friars and Pardoners had authoritie to preach against their wills It is well knowen that the innouation in Germany sprang from the Sermons of Fryar Iohn Techel and of Friar Martin Luther among the Suisses from the Sermons of Friar Samson of Milan And the residing Bishop was able to doe nothing but fight with disaduantage against these who were armed with priuiledges The Bishop is not able to make the Clergie liue honestly for that besides the generall exemption of all the Regulars euery Chapter hath one and there bee few particular Priests that want it The Bishop cannot prouide that fit men bee promoted to that charge for the licences to promote and the faculties which the titular Bishops enioy who suffer him not to vse so much as the ministery of the Pontificals And it may be said in one word that the Bishops doe not reside because they haue nothing to doe or rather that they may not make greater inconueniences to arise which would happen by their concurrence and contention with priuiledged men Hee concluded that as he thought it fit to restore residency so they ought to treat how to restore the Episcopall authoritie The Bishops that spake after this Prelate followed his opinion that it was necessary to commaund residency and to remooue the exemptions which do hinder it And the Legats were enforced to cōsent that both should be considered of and that euery one speake his opinion of them and that some Fathers should be deputed to frame the Decree that it might be examined The deputies for collecting the Articles of iustification hauing receiued The Deputies for collecting the Articles dissent about the manner of proceeding the extracts of the propositions noted by euery one to be censured were not all of one opinion One part desired that foure or sixe fundamental Articles of the new doctrine might bee chosen and condemned as was done in the matter of originall sinne alleadging that it was fit to follow the stile begun and the example of the ancient Councels which hauing declared the principall Article condemned the heresie neuer descending to particular propositions but condemning the bookes of the heretiques in that vniuersall they comprehended all the pernitious doctrine and so the honour of the Councell required But the other part aymed to put vnder censure all the propositions which might receiue a bad construction that those might be condemned which in reason did deserue it saying that it was the office of a Pastor to discerne intirely the wholesome grasse from the hurtfull and not to suffer the flocke to taste of this And if the example of ancient Councels ought to be imitated they should imitate that of Ephesus which made so many and so famous Anathematismes against the doctrine of Nestorius that they did containe whatsoeuer the heretique had saide and the Councels of Africa which descend to the condemnation of all the propositions of the sectes The first opinion did vndoubtedly propose a more easie way and would 25. Articles concerning iustification haue pleased whosoeuer desired a speedie ende of the Councell and left a chinke open for agreement which future times might produce Yet the second was embraced which said it was good to examine all the propositions of the Lutheran doctrine to censure and condemne that which after mature deliberation should seeme necessarie and conuenient And 25. Articles were framed 1. Faith without workes is sufficient to saluation and alone doth iustifie 2. Iustifying faith is a sure trust by which one beleeueth that his sinnes are remitted for CHRIST and those that are iustified are bound to beleeue certainely that their sinnes are remitted 3. By faith onely wee are able to appeare before God who neither regardeth nor hath need of our workes faith onely making vs pure and worthy to receiue the Eucharist beleeuing that in it wee shall receiue grace 4. Those that doe honest things without the holy Ghost do sinne for that they do them with awicked heart and it is sinne to keepe the Commandements of God without faith 5. The best repentance is a new life and the repentance of the life past is not necessary neither doth the repentance of actuall sinnes dispose vs to receiue grace 6. No disposition is necessary to iustification neither doth faith iustifie because it disposeth vs but because it is a meanes or instrument by which the promise and grace of God is laid hold on and receiued 7. The feare of hell helpeth not in gaining of iustice yea hurteth and is sinne and maketh the sinners worse 8. Contrition which ariseth from the discussion calling to minde and detestation of sinnes weighing the grieuousnesse multitude and filthinesse of them or the losse of eternall happinesse and gaine of perpetuall damnation maketh a man an hypocrite and a greater sinner 9. The feares by which sinners are terrified either internally by God or externally by Preachers are sinnes vntill they are ouercome by faith 10. The doctrine of the dispositions destroyeth that of faith and taketh consolation from the consciences 11. Onely faith is necessary and other things are neither commanded nor forbid neither is sinne any thing but incredulity 12. Hee that hath faith is free from the precepts of the Law and hath no neede of workes to bee saued for faith giueth all abundantly and alone fulfilleth all the Commandements and no worke of a faithfull man is so bad as may accuse or condemne him 13. A man baptized cannot lose saluation by reason of any sinne whatsoeuer except hee will not beleeue and no sinne but infidelity separateth vs from the grace of God 14 Faith and workes are contrary and workes cannot be taught without shipwracke of faith 15. Externall workes of the second Table are hypocrisie 16. The iustified are set free from guilt and punishment and satisfaction neither in this life nor after death is necessary and therefore there is no Purgatory or satisfaction which is part of Penance 17. The iustified though they haue the grace of God cannot fulfill the Law or auoide sinnes though mortall 18. Obedience vnto the law in the iustified is weake and vnpure in it selfe not acceptable to God but accepted for the faith of the person reconciled who beleeueth that the remainders of sinne are forgiuen him 19. The iust sinneth in euery good worke and no worke maketh the sinne veniall 20. All the works of men yea of the most sanctified are sinne the workes of the iust are veniall by the mercie of God but in the rigor of his iudgement are mortall 21. Though the iust ought to doubt that his workes bee sinnes yet hee ought withall to be assured that they are not imputed 22. Grace and iustice are nothing but the will of God neither haue the iustified any inherent iustice in them and their sinnes are not abolished but onely remitted and not imputed 23. Our iustice is nothing but the imputation of the iustice of CHRIST and the iust haue neede of a continuall
beene all instituted by CHRIST or that they are more or lesse then seuen or that any of them is not truely and properly a Sacrament 2. And that they differ not from those of the old Law but in the ceremonies and rites 3. And that none of them is in no respect more worthy then another 4. That they are not necessary to saluation and that the grace of God may bee gained by faith alone without them or without any purpose to receiue them 5. That they are ordained onely to nourish faith 6. That they doe not conteine in them the grace signified or doe not giue it to him that doth not resist but are externall signes of iustice and Characters of a Christian profession to discerne the faithfull from Infidels 7. That grace is not alwayes giuen by the Sacraments nor vnto all for as much as belongeth to God though they bee lawfully receiued 8. That by Sacraments Grace is not giuen in vertue of the administration of them called Opus operatum but that it sufficeth onely to beleeue the promise 9. That in Baptisme Confirmation and Order no indeleble Character is imprinted in the soule for which cause they can bee receiued but once 10. That all Christians haue power to administer the Word and all the Sacraments 11. That in ministring the Sacraments the ministers intention at the least to doe what the Church doth is not necessarie 12. That the minister who is in mortall sinne giueth not the true Sacrament though he obserue all things necessary 13. That the vsuall rites approued by the Church may be despised or omitted or changed for others by euery Pastour Of Baptisme there were fourteene Anathematismes 1. Against him The Canons of Baptisme that saith the baptisme of Iohn had the same vertue with that of Christ 2. That true and naturall water is not necessarie to baptisme 3. That in the Church of Rome which is the Mother and Mistris of all the Churches there is not to bee found the true doctrine of baptisme 4. That Baptisme giuen by heretiques in the name of the Father Sonne and holy Ghost with intention to doe what the Church doeth is not true baptisme 5. That the baptisme is free that is not necessary to saluation 6. That the baptized cannot loose Grace though he sinne so that he leaue not to beleeue 7. That the baptized are bound onely to beleeue and not to obserue the Law of CHRIST 8. That they are not bound to obserue the Lawes of the Church 9. That by the memory of baptisme all vowes made afterwards are of no force but derogate from faith and baptismall profession 10. That sinnes committed after baptisme by faith and memory thereof are remitted or made veniall 11. That baptisme is to be renewed in him who hath denied the faith 12. That none should bee baptized but in the age of CHRIST or at the time of death 13 Against him who putteth not children baptized in the number of the faithfull or saith they must be rebaptized at the yeeres of discretion or that it is better to omit their baptisme vntill then 14. That children baptized when they come to age ought to be required to ratifie the promise made in their name and to bee left to their will if they refuse not compelling them to Christian life but by denying them other Sacraments Of Confirmation there were three Canons 1. Against him that saith it is an The Canons of Confirmation idle ceremony not a Sacrament properly or that it was formerly vsed that children might giue a publike account of their faith 2. That to giue vertue to the Chrisme is to wrong the holy Spirit 3. That euery simple Priest is the ordinary minister of Confirmation and not the Bishop onely After this the decree of reformation was read which in the Actes bare The decree of Reformation this title A Canon concerning residencie And it contained in substance 1. That no Bishop be created but of lawfull matrimonie of ripe yeeres learned and of good behauiour 2. That none may haue or keepe more Bishoprickes then one in Title Commenda or any other way and whosoeuer hath now more then one shall choose one and quit the rest within sixe moneths if they be of the Popes free collation or else within a yeere otherwise all shal be accounted void but the last 3. That other benefices especially with Cure be giuen to worthy persons able to take charge of soules otherwise the ordinary Patron is to be punished 4. That hereafter whosoeuer shal receiue many incompatible Benefices by way of Vnion for life perpetuall Commenda or otherwise or shall keepe those that he hath receiued against the Canons shall bee depriued of all 5. That the dispensations of those who haue many Benefices with Cure or incompatible shall bee shewed to the Ordinaries making prouision afterwards for the cure of soules and other obligations 6. That perpetuall Vnions made within forty yeeres shall be reviewed by the Ordinaries as delegates and those that are vniust shall be nullified and those that haue not beene in possession or shall be made hereafter shall be presumed to be surreptitious if they be not made for reasonable causes and with citation of all that be interested and nothing to the contrary of this shall be declared by the Apostolique Sea 7. That Benefices with cure vnited shall bee visited by the Ordinaries euery yeere and shall haue Vicars a signed perpetuall or temporall with such a portion of the fruits as to them shall seeme meete without respect of Appeales or Exemptions 8. That the Ordinaries shall euery yeere by the Apostolique authority visit the Churches exempted prouiding for the care of soules and other dueties without respect of Appeale Priuiledges or Customes prescribed 9. That Bishops shall be consecrated within the time set downe by the Law and all prolongations for more then sixe moneths shall bee voyd 10. That the Chapters of Churches in vacancie of the Bishopricke shall not grant Dimisories for Orders but to him that is obliged to take them because of a Benefice 11. That licences to bee promoted by any Bishop shall bee voyd if a lawfull cause be not expressed for which they may not bee promoted by their owne Bishop and in that case they shall bee promoted by a Bishop that resideth in his Diocesse 12. That Faculties not to receiue due Orders shall not serue for longer time then a yeere but in cases expressed in the law 13. That men presented to Benefices by any Ecclesiasticall person whatsoeuer shall not be instituted before examination made by the Ordinaries except those who are presented by Vniuersities Colledges and generall Studies 14. That in the causes of the exempted a certaine forme shall be obserued and where the question is of reward or concerning those who sue in forma pauperis the Exempted also who haue a Iudge deputed shall be conuented before the Ordinarie but those who haue no Iudge deputed shal bee conuented in all causes
that the first beginning of saluation proceedes from the vocation of God He auoyded these straits by a distinction that they were preparatory a farre off but not neerely as though giuing a remote preparation to the force of nature the first beginning was not taken away from the grace A new distinction inuented by Soto of God The Franciscans thought that not onely this kinde of workes were good and did truely and properly prepare to iustification but also that they were truely meritorious in the sight of God Therefore Scotus the authour of their doctrine inuented a kinde of merit which hee attributed to workes done by the force of nature onely saying that in congruitie they deserue grace by a certaine law and infallibly and that a man by naturall power only may feele a sorrow for sinne which is a disposition and merit of Congruity to abolish it approouing a common saying of his times that God neuer The doctrine of the Franciscans concerning meritorious works faileth him that doth as much as hee is able And some of that Order passing those bounds did adde that if God giueth not grace to him that doth what he can hee would be vniust vnrighteous partiall and an accepter of persons They clamoured with much stomacke and indignation that it would bee a great absurdity if God made no difference betweene one that is naturally honest and another drowned in all vices and there would be no reason why hee should rather giue grace to one then another They also alledged that Saint Thomas was of this opinion and that otherwise a man is put into desperation and made negligent to doe well and wicked men may excuse their bad workes and attribute them to the want of the assistance of God But the Dominicans did confesse that Saint Thomas was of this opinion when hee was yong and after did retract it when he was old They did reprehend Is contradicted by the Dominicans it because in the Councell of Orange it is determined that no kinde of merit goeth before grace and that the beginning should bee attributed to God saying that the Lutherans hauing made such exclamations for this congruous merit it ought wholly to be abolished as indeede it was neuer heard of in the Church in ancient times in so many controuersies with the Pelagians That the holy Scripture doth attribute our conuersion to God and that it is not fit to leaue the forme of speach which it vseth For the preparations there was no difference in the substance of the doctrine All held that after God doth stirre vs vp feare and other considerations of the malignity which is in sinne doe arise They said that the opinion that these things are bad was hereticall because God exhorteth the sinner yea mooueth him to these considerations and it must not be sayd that God mooueth to sinne and which is more it is the office of a preacher to terrifie a sinner by these meanes and because by the same meanes all passe from the state of sinne to that of grace it seemed very strange that one cuuld no tpasse from sinne to iustice without the meanes of another sinne But for all this they could not free themselues from the difficultie on the contrary part because all good workes may stand with grace but that feare and other preparations cannot and therefore are sinnes Friar Antonius Marinarus thought the difference was verball and said that as passing from a great cold to a heat one must passe by a lesse degree of cold which is neither a heat nor a new cold but the same diminished so one goeth from sinne to iustice by terrors and attritions which are neither good workes nor new sinnes but old sinnes extenuated But he was compelled to retract because all were against him Of the workes done in grace there was no difficulty amongst them For they all sayd they were perfect and merited saluation and that Luthers opinion that they are all sinnes is wicked and sacrilegious and holding it to be blasphemie to say that the blessed Virgine hath committed the least veniall sinne they could not endure to heare that shee sinned in euery action and said that the earth and hell would open themselues against so great blasphemies For censure of the 22. and 23. Articles in the point of the essence of Diuine grace it was a common consideration that the word Grace in the first All agreed to condemne Luther concerning works after grace signification was vnderstood for a beneuolence or good will which when it is in him that hath power necessarily bringing foorth a good effect that is a gift or benefit which is also called Grace That the Protestants thought so meanly of the Maiesty of GOD that it could doe no more then make vs partakers of his good will but his omnipotencie required that we should haue the benefit thereof in effect And because some man might say that the diuine will onely which is GOD himselfe can haue no greater thing to bestow and that to haue giuen vs his Sonne was the greatest benefit and that Saint Iohn to shew the great loue of GOD towards the world alleadged nothing else but that he had giuen vs his Sonne they said that these benefits are common to all and that it was fit he should bestow a particular present to euery one Therefore the Diuines haue added an habituall grace giuen to euery iust man in particular which is a spirituall qualitie created by GOD infused into the soule whereby it is made gratefull and acceptable to the diuine Maiesty wherof though the Fathers speake not in expresse termes nor the Scripture yet it is cleerely deduced from the word Iustifie which being effectiue doth necessarily signifie to make iust by the impression of reall Iustice which reality because it is no substance can bee nothing else but a qualitie and habite And vpon this occasion there was much spoken against the Lutherans who will not haue the verbe Iustificare to be effectiue but iudiciall and declaratiue grounding themselues vpon the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsadak and the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie to bee pronounced iust and vpon many places of the New and Old Testament and that it is vsed in that signification in the Latine translation alleadging for it places to the number of fifteene But Soto excluded all those of Saint Paul which spake of our iustification which he said must needes be vnderstood in an effectiue sense whereupon arose a great dispute betweene him and Marinarus who said one should not ground himselfe vpon so light a matter But he said the Article of habituall Grace could not be doubted of as being decided in the Councell of Vienna and by the common opinion of all Theologues that this was to make sure foundations which cannot be destroyed and not to say that Saint Paul to the Romanes when he saith that GOD iustifieth doth not meane declaratorily for it is manifestly against the Text
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
perseuere without the speciall assistance of GOD or cannot with it 23. That the iust cannot sinne or can auoyde all veniall sinnes without a speciall priuiledge as the Church holdeth of the Virgin 24. That iustice is not preserued and increased by good workes but that they are fruits onely or signes 25. That the iust sinneth mortally or venially in euery worke 26. That the iust ought not to expect a reward for his good workes 27 That there is no mortall sinne but infidelity 28 That grace being lost faith is lost also or that the faith remayning is not true nor of a Christian 29 That man sinning after baptisme cannot be lifted vp by the grace of God or may recouer it by faith onely without the Sacrament of penanace 30. That euery fault and punishment is wholly remitted to euery penitent man there remaning no temporall punishment to bee indured in this life or in Purgatorie 31. That the iust sinneth if hee doe good onely in hope of an eternall reward 32. That the good workes of the iust are the gifts of God and are not withall the merits of the iustified 33. That this doctrine is derogatory to the glory of God and merits of CHRIST or that their glory is not made more illustrious by it When I had made this short narration of the Decree I began to thinke it superfluous seeing all the decrees of that Councel are printed in one volume The authors reason why he rehearseth the decrees though they be printed in a volume apart and in euery mans hands and that in the composition of the Actes that follow I might referre my selfe to that booke and I was about to teare this leafe But considering that some might desire to reade the whole continuation in one booke only and that if any thought it better to see the originall hee might omit this mine abbreuiation I resolued not to change but to obserue the same stile in the matters following and the rather because I am grieued when in Zenophon and Tacitus I see the narration of things most knowen to their times omitted which remaineth vnknowen to mee because there is no meanes to know it againe and I hold it for a maxime that one ought neuer to referre himselfe to another Therefore I come to the summe of the Decree of reformation Which did containe in substance 1. That the Synod being willing to The Decree of reformation amend the depraued manners of the Clergie and people thought fit to begin with the gouernours of the greater Churches Therefore trusting in God and his Vicar on earth that that charge shall be giuen to worthy men exercised from their youth in Ecclesiasticall discipline it doth admonish them to performe their duety which cannot bee executed without residing in the place where it is to bee done Yet many leauing the flocke and care of the lambes wander in Courts and apply themselues to secular businesse Therefore the Synod doth reuiue all the ancient Canons against non-residents and doth constitute besides that euery gouernour of a Cathedrall Church of what title or preeminencie soeuer who shall remaine sixe moneths together out of his Diocesse without a iust and reasonable cause shall lose the fourth part of the reuenues and if he perseuere sixe moneths more shall lose another fourth part and the contumacie increasing the Metropolitane vpon paine of not entring into the Church for three moneths shall delate him to the Pope who by his supreame authoritie may inflict greater punishment or prouide the Church of a more profitable Pastor And if the Metropolitan shall likewise offend the most ancient Suffragan shall bee bound to denounce him 2. But others inferiours to Bishops tyed to residence either by law or custome shall be compelled thereunto by the Bishops abrogating euery priuiledge which giueth a perpetuall exemption from residing But dispensations granted for a time for a reasonable cause true and prooued before the Ordinary shall remaine in force and the Bishop as Delegate of the Apostolike Sea shall take care that a sufficient Vicar bee prouided for the charge of soules with a conuenient portion of the reuenues notwithstanding any priuiledge or exemption 3. Beside that no Clerke by personall priuiledge or regular dwelling out of the Monasterie by priuiledge of his order shall bee exempt from beeing punished if hee offend or visited or corrected by his Ordinary 4. Likewise that Chapters of Cathedrall and other Collegiate Churches shall not by vertue of exemption customes oathes and agreements bee freed from the visitation of their Bishops and greater Prelates when there shall be neede 5. In fine it did ordaine that no Bishop might exercise Pontificall actes in the diocesse of another by pretence of priuiledge without his leaue and The next Session to bee held the third of March. onely ouer his subiects And the day of the next Session was appointed the third of March. In Rome the Decree of faith ministred no matter of discourse in regard it was not new as well because it had beene seene and examined publikely as hath beene sayd as because all men knew that the Germane opinions were to bee condemned But the Court Bishops who had beene afraid a long time of the Article of residencie which was handled did rest content assuring themselues that the Decree of the Councell could worke no greater effect then the Popes Decretals had done before But the inferiour The inferiour Courtiers are discontented with the reformation Courtiers were discontented seeing the Bishop had power to compell them They lamented their owne misery who were to serue all their life to gaine their liuing and after so much paines taken for a reward must be confined in a village or by a base Canonry subiected to a greater slauery in obeying the Bishops who will not onely keepe them as it were tied to a stake but with visitations and pretence of corrections will bring them to a miserable subiection or hold them in perpetuall vexations and charge But elsewhere and especially in Germanie when the Decrees were seene The Decrees are censured in Germany that of faith was more spoken of which must bee read ouer and againe with much attention and speculation because it could not bee vnderstood without a perfect knowledge of the inward motion of the mind and without knowing in whom it is actiue in whom passiue things most subtile and for the diuers appearance they make euer accounted disputable all the doctrine of the Councel turning vpon this hinge whether the first obiect of the will worke vpon the will or the will vpon the obiect or whether they bee both actiue and passiue Some pleasant wits said that if the Astrologers not knowing the true causes of the celestiall motions to salue the appearances haue inuented Eccentriques and Epicicles it was no wonder if the Councell desiring to salue the appearances of the super-celestiall motions did fall into excentricitie of opinions The Grammarians did not cease to admire and scoffe
not absolutely necessarie There was another opinion also to be condemned which said That the Sacraments were not necessarie in the Church because it is certaine they are not necessary to euery one yea that some are incompatible as Order and Matrimonie Yet the more common opinion was that the Article should bee condemned absolutely for two reasons one because the necessitie of one is sufficient to make the Article false as it lieth the other because they are all necessary in some sort some absolutely some by supposition some by conueniencie and some for greater vtilitie But many maruailed that Articles of Faith should bee established in such multiplicity of equiuocation For whose satisfaction when the Canons were composed there was added condemning him that held the Sacraments not to be necessarie but superfluous inlarging by this last terme the signification of the first Many were of opinion that the other part of the Article ought to bee omitted because it was defined in the last Session that faith onely was not sufficient and Marinarus sayd that the distinction of the Sacrament in vow was vsed by the Schoolemen but was vnknowen to antiquitie and full of difficulties For in the Acts of the Apostles when Cornelius the Centurion was instructed the Angel sayd his prayers were acceptable to God before hee knew the Sacrament of Baptisme and other particulars of Faith and all his familie hearing the Sermon of Saint Peter receiued the holy Ghost before they had been instructed in the Doctrine of the Sacraments and after the holy Ghost receiued they were instructed concerning Baptisme by Saint Peter so that hauing no knowledge of it they could not receiue it in vow and the Thiefe vpon the Crosse then onely illuminated by the vertue of CHRIST knew not the Sacraments nor could make any vow of them And many holy Martyrs conuerted in the heate of persecution by seeing the constancie of others and presently taken and put to death one cannot say but by diuination that they knew the Sacraments and could make a vow Therefore it was better to leaue that distinction to the Schooles and to put it in the Articles of faith The common opinion was to the contrarie saying that although the words of the distinction were new and scholasticall yet one must beleeue that the thing signified was taught by CHRIST and is an Apostolicall tradition and for the examples of Cornelius the Thiefe and Martyrs it is to bee vnderstood that there are two sorts of vowes of the Sacrament the one explicite the other implicite and at the least this second is necessarie that is that they had not the vow actually but would haue had it if they had been informed These things the others granted to be true but not obligatorie as Articles of faith The difficulties in which they could not agree where referred to the Synod that is to the generall Congregation As it hapned also in the third Article which though euery one thought to be false yet all did agree that in regard of the necessitie and vtilitie Baptisme Concerning the dignity of the Sacraments doth proceede in regard of the signification Matrimony in regard of the dignitie of the Minister Confirmation in regrad of diuine worship the Eucharist but because one cannot say without a distinction which is more worthy it is better to omit the Article which cannot bee vnderstood without subtiltie Another opinion was that all the respects of dignitie ought to bee expressed And another that the clause should bee added to the Article that is according to the diuers respects This opinion was most followed but did much displease those who could not endure that the Synode should abase it selfe to these scholasticall fooleries for so they called them and beleeue that CHRIST would haue these weake opinions brought into his faith Although that the fourth Article ought to bee condemned yea that it was necessary to amplifie it condemning the doctrine of Zuinglius in particular The fourth Article is generally condemned who will haue the Sacraments to bee but signes by which the faithfull are discerned from infidels or Actes and exercises of the profession of Christian faith hauing no other relation to grace but as signes that one hath receiued it After they treated of condemning those who denye that Sacraments doe conferre grace to him that putteth not a barre or doe not confesse that grace is contained in the Sacraments and conferred not by vertue of faith but Ex opere operato But comming to expound how they are contained and their causalitie euery one did agree that grace is gained by all Whether the Sacramēts do confer grace Ex opere operato those actions that excite deuotion which proceedeth not from the force of the worke it selfe but from the vertue of deuotion which is in the worker and these are said in the Schooles to cause grace Ex opere operantis There are other actions which cause grace not by the deuotion of him that worketh or of him that receiueth the worke but by vertue of the worke it selfe Such are the Christian Sacraments by which grace is receiued so that there be no barre of mortall sinne to exclude it though there bee not any deuotion So by the worke of Baptisme grace is giuen to the infant whose minde is not mooued toward it and to one borne a foole because there is no impediment of sinne The Sacrament of Chrisme doeth the like and that of extreame vnction though the sicke man hath lost his memorie But hee that hath mortall sinne and doth perseuere actually or habitually cannot receiue grace by reason of the contrarietie not because the Sacrament hath not vertue to produce it Ex opere operato but because the receiuer is not capeable being possessed with a contrarie qualitie Though they all agreed in this yet they differed because the Dominicans did affirme that how be it grace is a spirituall qualitie created immediately by GOD yet it is an instrumentall and effectiue vertue in the Sacraments which causeth a disposition in the soule to receiue it And therefore it is said that they containe grace not that it is in them as in a vessell but as the effect in the cause alleadging a subtill example as the chezill is actiue not onely in scabling the stone but in giuing forme to the Statue The Franciscans The Franciscans and Dominicans cannot agree about the manner ho 〈…〉 the Sacraments doe containe grace said that it could not be conceiued how God being a spirituall cause can vse a corporall instrument for a spirituall effect as is grace they did absolutely deny all effectiue or dispositiue vertue in the Sacraments saying they haue no vertue but by the promise of God that so often as they shal be administred he will giue his grace to them Therefore it is sayd they doe containe it as in an effectuall signe not by any vertue of their owne but by a Diuine promise of infallible assistance to the ministerie Therefore
no compaternity is contracted by these meanes shall not permit the water of Baptisme to bee carried out of the Church but shall cause it to bee cast into the Sacrary and the Font to bee shut vp And the Bishops when they giue the Chrisme shall make two clerkes stand at the Church doore to vntie and wash the foreheads of those that haue receiued the Chrisme not suffering any that is tied to goe out of the Church 6. The Bishops shall bee diligently carefull not to confirme any who is excommunicated interdicted or in mortall sinne And though the Canonists did more easily agree in these Decrees then the Theologues in their discussions yet some differences were amongst them for resolution whereof because after long disputation they could not agree they put them informe and referred the decision to the generall Congregation The first doubt was whether vnto these wordes that Difficulties referred to the generall Congregation is that nothing shall be required or demanded it should bee added or receiued The second whether they should adde these words vnder pretence of any custome whatsoeuer The third whether they should vse some words to signifie that the Synode doeth not prohibite valuntary oblations or doth prohibite them onely when they are giuen in regard of the Sacrament and not for other respects of pietie or whether the Decree should bee left in its vniuersality But there was the same difficulty in the generall Congregation impossible In which they could not be decided to bee reconciled Those that required the additions not to receiue or pretend custome alleadged the Gospel Freely you haue receiued freely giue and many Canons anathematizing him that giueth or receiueth a temporall thing for a spirituall That custome against the law of God and nature is corruption and cannot take place That in the title of simonie the custome of giuing or receiuing for possession of benefices benedictions of marriages for burials benediction of the Chrisme for oyle or for the ground of the buriall is reprehended and condemned Which the rather ought to be applyed to the Sacraments in regard if that bee not prohibited nothing is done because the corruption is vsed in all places and euery one will excuse himselfe with it That as the custome of receiuing any thing before is condemned in the Decree so the custome to receiue after ought to bee condemned by the same reason or else by condemning that this is approoued And for voluntary oblations they would haue it generally forbid to giue or receiue any thing a little before or a little after for any respect whatsoeuer because in respect of the time one may presume that it is giuen for the Sacrament And heere the glosse was alledged which saith that howsoeuer it is a worke of pietie to put money into the boxe yet to doe it in time of receiuing the Sacrament breedeth suspition of simonie and therefore that the time is to bee respected which may make a thing seeme euill which otherwise may bee accounted good That God doeth command to take away all occasion of scandall and to absteine from all appearance of euill And therefore that the Sacraments may bee purely administred they would haue voluntary oblations absolutely forbid in time of administring the Sacraments exhorting the faithfull to vse them in other times and occasions On the other side was alleadged that the fourth Councell of Carthage granteth the receiuing of what is offered for baptizing of Children and that the Diuines hauing determined that no temporall thing shall be receiued for the Sacrament doe consent withall that one may receiue for the paines in administring them and much rather when it is giuen or receiued not in respect of the Sacrament but by way of almes or else the Laity would haue no occasions to exercise workes of charity and the poore Curates would not be able to liue They alleadged the authoritie of Saint Paul That it is not lawfull to muzzel the Oxe that treadeth the corne and that he that serueth at the altar should liue by it That it should neuer be confessed that any custome is introduced to giue or receiue any thing for the ministring of the Sacraments because it being generally vsed it would bee as much as to say that a pernicious abuse hath beene tolerated yea approued in the Church vniuersall Therefore that they ought not to speake of breaking a custome that was neuer in vse least thinking to remedy that which is not euill but so esteemed by the tendernesse of some mens consciences the Church should receiue a mortall wound Their principall reason was that Innocentius the third in the generall Councell in the Chapter Ad Apostolicam doeth not onely declare the custome of making oblations in the administration of Sacraments to be lawfull and ordaine it should bee obserued but that the Bishop should be punished in case he should go about to change it Therefore to determine the contrary now would be to condemne very scandalously a Pope a general Councel as approuers and defenders of a pernicious error It was replyed by the other side that the Statute of the Councell of Carthage doth condemne seuerely the exaction and doth tolerate the voluntary oblation but that it was amended by the Councell of Heliberum which forbiddeth the vse obserued in those times that the baptized should put some money into the font That the inuentiō of the Diuines distinguished the ministery of the Sacrament from the paines in administring it and the distinction to receiue in respect of the Sacrament or of some thing else and that of the first and second intention are metaphysicall and chimericall considering the words of the Gospell are deliuered in absolute termes not subiect to cauill or glosses which doe marre the Text That God by Moyses and Saint Paul prohibiting the muzzell doth meane that food should not bee denyed to the hungry beast yet that he should not be filled with superfluity That the pouertie of the Cleargie could not be pretended hauing not onely competent but abundant reuenues That the abuse is that the gouernors of Churches reside not in their benefices and yet will receiue all the fruites hiring the incertaintie to poore seely Priests who are forced to sell all to keepe themselues aliue That they should rather make prouision that all should reside by which meanes they would haue more then enough for their maintenance and should not need to sell the Sacraments And by this occasion they began againe to dilate of residencie and of the good that would follow declaring it to bee De iure diuino That if any benefice with cure of soules bee small prouision should bee made by vniting other simple benefices and in case there were no other way by causing the people to contribute for their maintenance That it is better and pleaseth God more to confesse the error past and to redresse it then to defend it and perseuere And the Cardinall of Monte who otherwise did not seeme inclined
many other places Sacramentally in a maner of existence which is beleeued by faith and can hardly be expressed by words For all the ancients haue professed that CHRIST did institute this Sacrament in the last Supper when after the benediction of the Bread and Wine hee sayd in cleare and manifest words that he gaue his Body and Blood which hauing a most plaine signification it is great wickednesse to wrest them to imaginary figures denying the trueth of the Flesh and Blood of CHRIST Afterwards it teacheth that CHRIST hath instituted this Sacrament in memory of himselfe ordayning it should be receiued as a Spirituall foode of the soule as a medicine for our dayly faults a preseruatiue from mortall sinne a pledge of eternall glory and a signe of the Body whereof himselfe is the Head And though it bee common to this Sacrament with others to bee a signe of a sacred thing yet it hath this proper to it selfe that other hauing vertue to sanctifie in the vse this doth conteine the author of Sanctity before the vse For the Apostles had not receiued the Eucharist from the hand of our Lord when he sayd that it was his Body and the Church hath alwayes beleeued that the Body of CHRIST is vnder the bread and the Blood vnder the wine by vertue of the Consecration but by concomitancie as much is vnder either of the kindes and euery part of them as vnder both declaring that by the Consecration of the Bread and Wine there is made a conuersion of their whole substance into the substance of the Body and Blood of CHRIST which conuersion the Catholique Church hath called Transubstantiation by a fit and proper terme Therefore the faithfull doe giue the honour of Latria or diuine worship due vnto God to this Sacrament and it hath been religiously instituted to make a particular feast for it euery yeere and to carry it in procession in pubique places Likewise the custome to keepe it in an holy place is auncient and hath been obserued from the time of the Nicen Councell and to carry it to the sicke is an old custome beeing reasonable besides and commanded in many Councels And if it be not fit that any holy thing should be handled without sanctity much more none ought to come to this Sacrament without great reuerence and proofe made of himselfe which proofe must bee that none hauing mortally sinned though hee bee contrite may receiue it without sacramentall Confession which the Priest also who is to celebrate ought to obserue so that hee can finde a Confessour and if hee cannot hee must confesse immediately afterward It doeth teach also that there bee three kindes of receiuing the Eucharist One Sacramentally onely as sinners doe another spiritually as those doe who receiue it with a liuely faith and desire the third conteineth both kindes as those doe receiue it who hauing prooued themselues as aforesaid doe goe to the Table And there is an Apostolicall Tradition and so it ought to bee obserued that the Liaitie should receiue the Communion from the Priests and the Priestes should Communicate Themselues In the ende the Synode prayeth all Christians to agree in this doctrine When the Decree was ended the eleuen Anathematismes were read 1. Against him that shall denie that in the Eucharist is contained truely The Anathematismes really and substantially the Body and Blood with the Soule and Diuinitie of CHRIST that is whole CHRIST and shall say that he is contained onely as in a signe or figure or virtually 2. That in the Eucharist there doeth remaine the substance of the bread and wine with the Body and Blood of CHRIST or shall denie that admirable conuersion of all the substance of the bread into the body and of the wine into the blood there remaining onely the forme which conuersion the Church most appositely calleth Transubstantiation 3. That in the Sacrament of the Eucharist vnder euery kinde and vnder euery part beeing separated all CHRIST is not contayned 4. That the Conseoration beeing made he is not there but in the vse and neither before nor after and that hee is not in the particles which remaine after the Communion 5. That the principall fruit of the Eucharist is the remission of sinnes or that it hath no other effect 6. That CHRIST in the Eucharist ought not to bee worshipped with the honour of Latria nor honoured with a particular feast nor carried in procession nor put in a publique place to bee worshipped or that the worshippers are Idolaters 7. That it is not lawfull to keepe it in an holy place but that it should bee distributed to the standers by or that it is not lawfull to carrie it honourably to the sicke 8. That CHRIST in the Eucharist is eaten onely spiritually and not Saoramentally and really 9. That the faithfull being of age are not bound to communicate euery yeere at Easter 10. That it is not lawfull to the Priest who celebrateth to communicate himselfe 11. That faith onely is a sufficient preparation to receiue it Declaring in the ende that the preparation ought to bee by the meanes of Sacramentall Confession holding him to bee excommunicate who shall teach preach affirme pertinaciously or defend in publique disputation the contrary The Decree of the Reformation containeth first a long admonition to The Decree of Reformation the Bishops to vse their iurisdiction moderately and charitably then determineth that in causes of visitation correction and inability and in the criminall none may appeale from the Bishop or his Vicar generall before the definitiue or from an irreparable grieuance and when there shall bee place of Appeale and a Commission shall bee granted in partibus by Apostolike authority it shall not bee granted to any but the Metropolitan or his Vicar or in case hee bee suspected or farre distant or the Appeale bee from him it shall not bee granted but to a Bishop dwelling neere or a Bishops Vicar That the defendant appealing shall bee bound to produce in the second instance the actes of the first which shall beegiuen him within thirtie dayes without paying for them That the Bishop or his Vicar generall may proceede against any to condemnation and verball deposition and may also degrade solemnely with the assistance of so many Abbats of Miter and postorals if hee can haue them or of so many other Ecclesiasticall dignities as there are Bishops required by the Canons That the Bishop as delegate may summarily take knowledge of the absolution of euery one of whom inquisition is made and of the remission of the punishment of euery one that is condemned by him and if it shall appeare vnto him that sentence hath been obtained by telling that which is false or concealing the trueth hee may cause it not to be executed That a Bishop may not bee cited to appeare personally but for such a cause for which he may be deposed or depriued by what forme of iudgement soeuer the proceeding bee That testimonies in
King did oppose by his Ambassadour Marleus M 〈…〉 assisted by Vergerius who knowing the searets and ends of the Romanes told Vergerius discouereth the secret ends of the Romanists to the Suisses and Grisons him how hee should perswade that nation and wrote also a Booke in this subiect so that in the Diet of Bada which then was helde not onely the Euangelicall but the Catholique Suisses also were perswaded not to send any and the Crisons entring into suspicion vpon the aduertisements of Vergerius that the Pope did plotte something to their preiudice did recall Thomas Planta Bishop of Coira who was already in the Councell In Trent the Congregations of the Diuines were diligently hastened who though they spake according to the order of the twelue Articles yet all the matter of Penance was handled not as the Schoole-men only but also as the Canonists doe handle it following Gratian who maketh a question thereof diuided for the length of it into sixe distinctions and the manner prescribed by the Presidents to deduce and prooue the conclusions from the The manner of discussing the points of doctrine is censured fiue places aforesaid caused not prolixity superfluity and vnprofitable and vaine questions to bee auoided but gaue occasion of greater abuses For when they spake Scholastically they kept themselues within the matter at the least and the discourse was all serious and seuere But in this new maner which they call positiue an Italian word drawne from plaine apparell without superfluous ornaments they ranne into fooleries For alleadging the Diuine Scripture they brought all the places of the Prophets and Psalmes especially where the word Confiteor and its verball Confessia are found which doth signifie in the Hebrew prayse or rather religious profession and haled them to the Sacrament of Confession and which was lesse to the purpose figures were drawen from the Olde Testament to shew that it was prefigured without any regard whether it might bee applied to it with similitude and hee was held most learned who brought most of them All the rites signifying humility griefe and repentance vsed by those who confessed were boldy called Apostolicall Traditions Innumerable miracles were related ancient and moderne concerning things which sueceeded well to those who were deuoted to Confession and ill to those who were negligent and despisers of it All the authorities alleadged by Gratian were often recited but various and diuers sences giuen them according to the matter and others also were added And hee that should haue heard those Doctours speake could not but conclude that the Apostles and ancient Bishops did neuer any thing but kneele at Confession or sit to confesse others In summe that to which all did come and which was most to the purpose was the Councell of Florence Among the memorials there doth nothing appeare worthy of particular mention except that which is to be spoken of when the substance of the doctrine must be recited But thus much was necessary to be deliuered Out of these sheaues of diuers sorts of corne caried into the barne it is no maruell if a mingled grist were threshed The points of doctrine by reason of the mixture did absolutly please but few neither was it obserued in this subiect as in others not to condemne any opinion of the Catholikes but where the opinions of the diuines were various to make the expression with such a temper that al parties might be satisfied Which causeth me not to obserue my former order but first to expound the substance of the Decree as it was established to be read in the Session and then to adde that which the same persons of the Councell did not approue The Decree was this That although in handling Iustification much The Decree concerning Penance was spoken of the Sacrament of Penance yet to roote out diuers heresies of this age it was fitte to illustrate the Catholike trueth which the holy Synode doth propose to bee perpetually obserued by all Christians adding that Penance was alwayes necessary in euery age of the world and after CHRIST to those also who were to be baptized which Penance is not a Sacrament There is another instituted by CHRIST when breathing vpon his Disciples he gaue them the holy Ghost to remitte and retaine sinnes that is to reconcile the faithfull fallen into sinne after Baptisme For so the Church hath alwayes vnderstood it and the holy Synode doeth approoue this sense of the wordes of our Lord condemning those who vnderstand them of the power to preach the Gospell And this Sacrament differeth from Baptisme not onely in the matter and forme but also because the minister of Baptisme is not iudge whereas after Baptisme the sinner doth present himselfe before the tribunall of the Priest as guilty to bee set at libertie by his Sentence And by Baptisme a full remission of sinnes is receiued which is not receiued by Penance without sighes and paines And this Sacrament is an necessary for sinners after Baptisme as Baptisme it selfe is to him that hath not receiued it But the forme thereof consisteth in these words of the minister I doe absolue thee vnto which other prayers are laudably added though they bee not necessary And Contrition Confession and Satisfaction are as it were the matter of the Sacrament which are therefore called parts of Penance The thing signified and the effect of the Sacrament is reconciliation with God whence peace and clearenesse of conscience do sometimes arise And therfore the Synod doth condemne those who make horror of conscience and faith to be parts of Penance Contrition is griefe of minde for sinne committed with purpose to sinne no more and was euer necessary in all times but in sinners after Baptisme it is a preparation to remission of sinnes being ioyned with a purpose to doe whatsoeuer else is required for the lawfull receiuing of this Sacrament And it is not onely a ceasing from sinne or a purposing and a beginning of a new life but also an hate of the life past And though Contrition be sometimes ioyned with charity and reconcileth a man to GOD before the receiuing of the Sacrament yet this vertue cannot bee ascribed to it without purpose to receiue the said Sacrament of Penance But the action which ariseth either by reason of the filthinesse of sinne or of the feare of punishment with hope of pardon is not hypocrisie but the gift of GOD by which the penitent beeing assisted doeth goe on to receiue Iustice which although it cannot bring vs to iustification without the Sacrament yet it doeth dispose vs to obtaine grace from GOD in the Sacrament of Penance By this the Church hath euer vnderstood that CHRIST hath instituted the entire confession of sinnes as necessary by the Law of GOD to those that fall after Baptisme For hauing instituted the Priests his Vicars for Iudges of all mortall sinnes it is certaine that they cannot exercise this iudgement without knowledge of the cause nor obserue equitie in imposing
obtaine the Communion of the Cup which would be a beginning to giue Germanie satisfaction It being resolued that the sixe Articles should bee handled and the Diuines speake first and then the Prelats it did appeare that all the time vntill the Session would be spent in this onely eighty eight Diuines being to speake and many Prelats to giue their voyces Therefore some said that there was no need of any great consideration to be had of these points because they were fully discussed in the former assembly vnder Iulius but that a briefe and sound examination might serue so that they may bee determined in a few dayes and all the other time may be spent in the reformation They sayd that Article of residencie had beene already proposed and examined in part and that it was meete that it should once be ended This opinion was openly followed by thirtie Fathers and it appeared that it was secretly approoued by many more who would haue shewed themselues in the conclusion But Cardinall Simoneta desiring to interpose a delay by saying that it was not meete to handle that matter vntill mens mindes were pacified which had beene mooued by the former difference which will not suffer them to discerne the trueth opened a gate to Iohn Baptista Castagna Archbishop of Rosano and to Pompeius Zambeccarus Bishop of Sulmona both which speaking hotly and sharpely raised such a tumult that they feared some inconuenience For remedy whereof the Cardinall of Mantua prayed those of the residence to be quiet promising that in another Session or when they handled the Sacrament of order this should bee discussed The tumult being thus appeased and it appearing that the resuming of the points handled vnder Iulius would spend more time and The Card. of Mantua promiseth that the point of Residence shal be discussed bee more difficult then to examine them againe as hapneth to a iudge who is to frame his sentence vpon a processe made before another a resolution was taken that the Diuines should speake of them and a congregation bee held twice a day in which two of the Legats should assist so diuiding their charges that they might make an end the sooner and of the Prelats as many as would and that they should haue two dayes to study and begin the third With this conclusion the Congregation ended But Simoneta was offended Wherewith Card Simoneta is much offended with the promise which Mantua made without consent or participation of his colleagues and made an open quarrell Mantua was blamed by the Prelates who fauoured the Court and calumniated to be ill affected but by the sincere was commended for his wisedome who in a dangerous necessitie tooke a course to withstand the diuisions and protestations which were prepared and blamed Simoneta for being offended because Mantua much more eminent then he trusting vpon the consent of Seripando and Varmiense whose opinion he knew might thinke that a resolution taken by necessity ought to haue beene ratified by him also The next day the Emp. Ambassadors hauing obtained as they desired the proposition of the Chalice for which vntill then they had proceeded with respect came to the Legats and presented to them according to the instruction of their Prince twenty points of reformation 1. That the Pope would The Emperors Ambassadors propose to the Legats twenty points of Reformation bee content to make a iust reformation of himselfe and the Court of Rome 2. That if the number of Cardinals cannot be reduced to twelue yet that it bee brought at the least to the double of it with two supernumerary so that they may not exceede sixe and twenty 3. That no scandalous dispensations may bee granted hereafter 4. That the executions against the common Lawes may be reuoked and all the monasteries subiected to the Bishops 5. That pluralitie of Benefices bee taken away and Schooles erected in Cathedrall and Collegiate Churches and that Ecclesiasticall offices may not bee bought and sold 6 That Bishops may bee compelled to reside and not exercise their office by Vicars and if they bee not sufficient that the charge may not bee committed to one Vicar but to many persons and that the Visitations and Dioecesan Synods may bee made euery yeere 7 That euery Ecclesiasticall Ministerie bee exercised freely and that rich Benefices without cure may bee incorporated to those that haue cure and small reuenues 8. That the Canons against Simonie may bee reuiued 9. That the Ecclesiasticall constitutions bee abridged the superfluitie cut off and not made equall to the obligations of the Law of GOD. 10 That excommunication bee not vsed but for mortall sinne or notorious irregularitie 11. That Diuine Seruice be so said as that it may bee vnderstood by him that faith it and by him that heareth 12. That the Breuiaries and Missals bee corrected and those things taken away which bee not found in the Scripture as also the prolixitie 13. That in celebrating the diuine offices in Latine prayers bee intermingled in the vulgar 14 That the Clergie and Monasticall order bee reformed according to the ancient institution and that so great riches may not bee administered so ill 15 That it be considered whether it be expedient to remit so great obligations of the positiue Law abating some of the rigour in the difference of meats and fasts and granting marriage of Priests to some nations 16. That to take away the diuersitie of opinions the diuers Postils be forbidden to be read and one made by publique authoritie and likewise a new Ritual which may bee followed by all 17. That a way bee found not to chase away bad Parish Priests because that is easie but to substitute better 18 That in great prouinces many Bishoprickes bee erected conuerting rich Monasteries to this vse 19. That for Ecclesiasticall goods vsurped perhaps it was better at that time to passe them ouer with dissimulation In the end to say something to please the Pope and to pacifie him if hee were angry for these propositions he added 20 That the Legats should endeauour that no vnprofitable questions which breed scandall as whether Residence bee de iure diuino and the like should bee proposed and that the Fathers should speake without choler and not make themselues a fable to the aduersaries Concerning the 17. they gaue some particular notes to reduce those who were lest obstinate amongst the Sectaries by sending them to some Vniuersitie where they may bee instructed in a short time and giuing order to the Bishops who haue no Vniuersitie to make a Colledge in the next for the youth of their Diocesses to make a Catalogue of the Doctours which are to be read in the Schooles prohibiting that any others be read The propositions being vnderstood the Legats retiring first and consulting Who answere that they cannot be proposed in the next Session together returned and made answere that it was not possible to propose them the next Session hauing at their instance that matter
from the reputation and dignitie of generall Councels whose authoritie hauing euer been esteemed in the Church as euery one knoweth and that hauing maintained the faith was not to be contemned now for respects and interests He alleadged many places of Saint Austin for authoritie of generall Councels and much extolled the authoritie of them and howsoeuer hee neuer descended to compare it with the Popes yet euery one vnderstood that hee made it the superiour And Ierolamus Guerini Bishop of Imola vsing the like conceits and words extolled also the authoritie of Prouinciall Councels to confirme his opinion of not graunting the Cup and sayd that their authoritie ought to be esteemed obligatory vntill the contrary was determined by a generall Councell alleadging Saint Austin for it In heate of speaking hee came out with these words that the generall Councell had no superiour but perceiuing afterwards that the Papalins of which number himselfe was were offended sought to moderate it by repeating the same things and adding an exception of the Popes authoritie By which meanes hee satisfied neither partie but the greater number did excuse him and attribute it to inconsideration because in the former congregations he had vpon diuers occasions confuted those who alleadged the Councell of Basil Notwithstanding Cardinall Simoneta howsoeuer he imployed him to make such oppositions did not forbeare to expound it in a bad sence and to charge him that hee was transported by affection because the Buls of his Bishoprike were not dispatched vpon free cost as he would haue had them The last congregation concerning this point was held the fift of September and amongst others Richard of Verselli a Preualentian Abbat and a Regular Canon in Geneua maintaining the negatiue sayd that this matter was disputed many dayes in the Councell of Basil which disputation remaineth still collected by Friar Iohn of Ragusi Proctor of the Dominicans and in conclusion the Cup was absolutely denied to the Bohemians so that no other determination can now bee made without declaring to the world that the Church did then erre in a generall Councell Hee was reprehended by the Bishop of Imola to salue his owne sore for giuing authoritie to that schismaticall Councell and noted of great boldnesse that those who simply alleadged the Councell of Basil hauing beene often reprooued he should not onely cite it but giue it the authoritie of a generall Councell The Father The authority of the Councell of Basil replied that he alwayes marueiled and then more then euer how any one could speake so of that Councell considering that the foureteene Articles decreed in the matter of the Chalice the last Session were wholly taken out of it and that hee knew not how a Decree could more be approued then by renewing of it not onely in sence but in words also And waxing warme herewith hee sayd that in regard of the Decree of that Councell the demand of the Cup sauoured of heresie and mortall sinne Whereupon a buzzing was raised among the Prelates and he desiring to proceed was silenced by the Cardinall of Mantua so that stopping himselfe hee asked pardon and speaking a few words concluded Not to speake any more of this Father I will adde heere that hee was noted to haue been at the French Ambassadours house the sixteenth of August early in the morning to demand whether their Bishops would come and to exhort that they might bee sollicited to come quickly And in the Congregations in which the sacrifice was handled hee proposed the doubt whether the authority of the Pope bee aboue the Councell adding that when it should bee discussed hee would speake freely These things beeing put together and duely weighed the Legates did not thinke fit that the French-men should finde at their comming such a humour in Trent and thought to make his Generall recall him for businesse of the Congregation Richard of Versells dieth with griefe and so to remooue him honestly But there was no neede for the poore Father fell sicke a little after with griefe of minde and the twentie sixth of Nouember died In that Congregation Friar Iohn Baptista Generall of the Serui maintaining the negatiue also to ouerthrow the ground of the opposites The Generall of the Serui extolleth the Councell of Constance spake at large concerning the Councell of Constance which first decreed that matter and commended the authority thereof exalting it aboue other generall Councels and saying that it had deposed three Popes This did not please but was passed ouer because they would not thrust many matters together The giuing of voyces beeing ended the Legates were desirous to giue the The Cup is denied by pluralitie of voyces Emperor satisfaction but could not because the party of the negatiue preuailed they resolued therefore to labour that it might bee referred to the Pope hoping that by perswasions some of the negatiue might be drawen into that middle opinion And they gaue commission to Iacobus Lomelinus B. of Mazzara and to the Bishop of Ventimiglia to imploy themselues herein with dexteritie and circumspection The Legates themselues spake with the three Patriarches and perswaded them by whose meanes all the Prelates and Fathers of the Venetian State were pacified which was a considerable number Hauing gayned as many as seemed sufficient they beleeued they had ouercome the difficulty They brought the matter to this point to write a letter to the Pope in the ordinary forme and to send a note of all the voyces But the Bishop of Fiue Churches did not approue it except a Decree of the Session did appeare For these two Articles hauing been reserued in the last Session to be handled in this and they now beeing handled and resolued it is necessary that the resolution of the Session should appeare in the Actes Varmiense shewed him how hard and dangerous it was to propose the Decree and that he ought to bee content with the letter if hee desired to obtaine The Bishop not beeing pacified herewith they resolued to make a Decree to bee read in the Session in which hee desired it should bee sayd That the Synode knowing it is expedient to grant the vse of the Cup did referre vnto the Pope to grant it to whom and vpon what conditions hee pleased The Legates shewed him that many who were for the remission did doubt whether it were expedient and therefore would oppose the Decree so that it was impossible to cause any such declaration to bee made and that if hee were firme in this opinion it were better to let a weeke passe that this great heat might bee cooled The Bishop of Fiue Churches was content and so this point beeing deferred they purposed to establish the Decree of the Sacrifice that this beeing ioyned with it they might make the proposition for the Communion Varmiense did oppose who beeing perswaded by the Iesuites Laynez Salmeron and Torre did propose another forme of Decree for the Sacrifice in matter of the oblation of CHRIST in the
not handled with any discussion but with declamations against the Lutherans who depriue the Ghurch of commerce with GOD and of the meanes to appease him making it a confusion without gouernement and bereauing her of all her beauty and comelinesse Friar Adamantius of Florence a Diuine of this ranke belonging to Cardinall Madruccio said that the greatest part of those who had spoken had alleadged onely probable reasons and conueniencies which when Articles of faith are discussed doe not onely not force the aduersaries but confirme them more in their opinions and for proofe hereof hee brought a direct place of Saint Austin Hee added that discussions in Councell should differ from disputations in Schooles For in those how much the more things are minced and curiously handled the better it is but it doth not become a Councell to examine any thing but that which may bee cleered and made plaine Notwithstanding many questions were disputed the knowledge whereof cannot in this life in which GOD doth not suffer all to bee discouered possibly bee attained For this Article it is abundantly sufficient that the Church hath an Hierarchie that the Hierarchie consisteth of Prelates and Ministers that these are ordained by Bishops that Order is a Sacrament and that Seculars haue no part herein Petrus Romirius a Franciscane Friar following the doctrine of Iohn Scot said that Order ought not to bee called a Sacrament because it is inuisible and permanent whereas all the Sacraments are necessarily visible and except the Eucharist consist in action Therefore to auoyde all difficulties one must not say that Order but that Ordination is a Sacrament But hee was much opposed because all the Diuines and which is of no lesse importance the Councell of Florence also doe call Order a Sacrament And it would bee a great boldnesse to taxe all the Doctours a generall Councell and the whole Church for speaking improperly In the third ranke there was no lesse varietie of opinions concerning the Of the holy Ghost giuen in Ordination fift Article For howsoeuer all agreed that the holy Ghost is giuen and receiued in Ordination yet some said hee was giuen in his proper person and others in the gift of grace onely They disputed much on both sides but those especially who affirmed grace Another question was whether grace of Iustification bee conferred or onely a gift to exercise the office For the former was alleadged that all the Sacraments giue grace of Iustification for the later that a man cannot without repentance receiue grace and yet may receiue Order For the Character as they all agreed that it is imprinted in Of the Character Priesthood so they dissented in all the rest For some said it was imprinted in the holy Orders onely and others in all the seuen both which opinions Saint Bonauenture doeth thinke to bee probable Some were better pleased with the distinction of Durandus that vnderstanding by Character a power to worke a Spirituall effect the Priesthood onely hath it which onely can consecrate and remit sinnes and the others haue it not in regard their actions are corporall which a Lay-man without any the least veniall sinne may doe as well as they But if by Character be vnderstood a deputation to a speciall office so all the Orders haue a proper Character Others opposed that it was a Lutherane opinion contained in the first Article and said that therefore it was necessary to affirme a proper and indeleble Character in all And some said it was in the first Tonsure also because it was not reiterated in those who are degraded as would be necessary if a Character were not imprinted and because by it one is inuested in the Clergie and made partaker of Eclesiastical exemptions and immunities Neither would it bee possible to maintaine that Clerkeship and the immunities thereof were de iure Diuino but by saying that the first Tonsure is a Diuine institution Concerning the degree of Bishops the controuersie was greater and the question was reuiued whether it bee one of the Orders For hauing two properactions so famous to confirme and ordaine a Spirituall power is necessary to it which is a Character without which ordination and confirmation would bee to no purpose The auditors were weary with hearing so many difficulties and did willingly giue eare to those who said they ought to omit them and speake onely in generall termes But the Friars grumbled and were angrie to see in them a disposition to define Articles and pronounce Anathemaes not vnderstanding the poynts and abhorring those who would informe them In the sixt Article they all condemned the Lutherans for detracting from vnctions and ceremonies vsed in conferring Orders Some desired that those which are necessarie and belong to the substance of the Sacrament as was done in the Councell of Florence might bee distinguished from the rest and him declared to bee an heretique who should say that Order might bee giuen or receiued without them and for the others that hee should bee condemned in generall termes who did call them pernicious Hereupon a great contention arose which were necessary and which were added for ornament or deuotion Melchior Cornelius a Portugall seemed to speake What ceremonies be necessary 〈…〉 ferring Orders much to the purpose who sayd the Apostles did vndoubtedly vse imposition of hands in Ordination so that none is mentioned in the holy Scripture without that ceremony which in succeeding ages was thought to be so essentiall that Ordination was called by that name Notwithstanding Gregorie the ninth saith it was a rite brought in and many Diuines doe not hold it to be necessary howsoeuer others be of the contrarie opinion It appeareth also by the Decretall of Innocentius the third in this point that vnction was not vsed in all Churches And the famous Canonists Hostiensis Iohannes Andreas Abbas and others doe affirme that the Pope may ordaine a Priest with these words onely Be thou a Priest and which is of more importance Innocentius Father of all the Canonists sayth that if the formes had not been inuented it had beene sufficient if the Ordainer had vsed these words onely Be thou a Priest or others equiualent because they were instituted by the Church afterwards to be obserued For these reasons Cornelius gaue counsell not to speake of necessary Ceremonies but onely to condemne those who hold them to be superfluous or pernicious Although the Congregations of the Diuines did take vp almost all the time yet the Prelates did more intend and discourse amongst themselues of reformation some promoting and some declining it then of the points of doctrine discussed by the Theologues so that the frequent and publique speeches which were heard throughout all Trent cherished by the Ambassadours of the Emperour and French King induced the Legates to thinke it necessary to make shew they were not auerse from it especially because they had promised to propose it so soone as the matter of Order was discussed and vnderstood that a
by the people secular power or Magistrate or by their owne temeritie doe ascend to Ecclesiasticall Ministeries are not Ministers but theeues This doctrine was attended with eight Anathematismes 1. Against him that shall say that there is no visible Priesthood in the new Testament nor any power to consecrate and offer and remit sinnes but onely an Office or naked Ministery to preach the Gospel and that those who doe not preach are not Priests 2. Or that besides Priesthood there are not greater Orders The Anathematismes and lesse which are degrees to ascend to Priesthood 3. Or that holy ordination is not a Sacrament but an humane inuention or onely a certaine Rite to elect Ministers of the word of God and of the Sacraments 4. Or that the holy Ghost is not giuen by the holy Ordination nor any Character imprinted or that a Priest may returne to bee a Laique 5. Or that the holy Vnction or other Ceremonies which the Church vseth are not requisite but may be omitted or are pernicious 6. Or that there is not an Hierarchie instituted in the Catholique Church by diuine Ordination consisting of Bishops Priests and Ministers 7. Or that Bishops are not Superiour to Priests or haue not power to confirme and ordaine or that Priests also haue the same power or that Orders conferred without the consent or vocation of the people or Secular power are voyd or that they may be lawfull Ministers of the word of God and Sacraments who are not lawfully ordayned by the Ecclesiasticall power 8. Or that Bishops assumed by authoritie of the Pope are not lawfull and true but that it is an humane inuention Afterwards the decree of reformation was read which contained eighteene The Decree of Reformation heads The first concerning the matter of Residence so much disputed on in which it was sayd that euery one that hath cure of foules is bound by the Commandement of God to know his sheepe to offer Sacrifices for them to feede them with preaching Sacraments and good examples and to attend other Pastorall charges which things because they cannot be performed by him who doeth not assist and watch ouer the flocke the Synode doeth admonish them to feede and gouerne with iudgement and trueth But that none by a badde interpretation of the Constitutions made vnder Paul the third in this matter may thinke the absence of fiue Moneths lawfull it doeth declare that whosoeuer hath Bishoprickes in what title soeuer though Cardinals are bound to reside personally nor may bee absent but when Christian charitie vrgent necessitie due obedience or vtility of Church or Common-wealth doth require as also that such causes of absence must bee approoued for lawfull by the Pope or Metropolitane except they bee notorious or sudden in which case the Prouinciall Councels must take knowledge and iudge of the licences graunted that there may bee no abuse therein the Prelates prouiding that the people may not be damnified in their absence And because a short absence deserueth not this name though without any the causes aforesayd it doeth declare that this shall not exceede the space of two moneths or three at the most whether it be continuate or at diuers times so that there be equity of reason in it and without the dammage of the flocke which must be referred to the consciences of the Prelats admonishing euery one not to be absent on Sundayes in Aduent Lent Feast of the Natiuitie Resurrection Pentecost or Corpus Christi Which Decree he that shall violate besides the penalties imposed vpon Non-residents vnder Paul the third and mortall sinne may not with a good conscience enioy the Fruits for that proportion of time decreeing the same concerning all those that haue charge of soules who being absent with leaue of the Bishop must substitute a sufficient Vicar approoued by the Bishop allowing a conuenient stipend and doeth ordaine that this Deceee together with the other vnder Paul the third shall bee published in the Prouinciall and Diocesan Councels The second Article of the Decree concerning Order was That whosoeuer doeth hold a Bishopricke in what title soeuer though a Cardinall not receiuing consecration within three moneths shall lose the Fruits and deferring three moneths more shall lose the Benefice and that the consecration if it bee not in the Court of Rome shall bee celebrated in the proper Church or in the Prouince at the least if there be opportunitie The third That Bishops shall celebrate the ordinations in their owne person and in case they be sicke shall not send their subiects to bee ordained by other Bishops before they bee examined and approoued by themselues The fourth That the first Tonsure shall not bee giuen but to him that is confirmed and hath learned the principles of Faith to reade and write and hath chosen a Clericall life to serue GOD not to auoyd the Secular iudgement The fift He that is to be promoted to the inferiour Orders shall haue testimonie from the Parish Priest and Schoolemaster and charge shall bee giuen by the Bishop that his name may bee proposed publikely in Church and inquisition made of his birth age manners and life The sixth That none shall haue an Ecclesiasticall Benefice before the age of fourteene yeeres nor enioy the exemption of the tribunall if he haue not an Ecclesiasticall Benefice or wearing the habit and Tonsure doeth not serue in some Church by commission from the Bishop or dwell in a Seminary or Schoole or Vniuersitie with licence of the Bishop And for married Clerkes the constitution of Boniface the eighth shal be obserued with condition likewise that they shal serue in the Church in habit and Tonsure by deputation of the Bishop The seuenth That when an ordination is to be made all shal be called to the Citie the Wednesday before and diligent inquisition and examination of them made by the Bishop with the assistance of who he pleaseth The eighth Ordinations shall not be celebrated but in times appointed by the law in the cathedral Church in presence of the Canons and if occasion bee to make it in an other place of the Diocesse it shall bee in the most worthy Church in presence of the Clergie Euery one shall be ordained by his owne Bishop or if any bee ordained by another he shall haue letters testimoniall of his owne The ninth A Bishop shall not ordaine one of his family that is not his subiect if he haue not dwelt with him three yeeres and in that case shall presently conferre a Benefice vpon him The tenth No Abbat or other Prelate shall conferre the first Tonsure or the minor Orders but vnto Regulars their subiects nor these or other Prelats Colledges or Chapters shall grant dimissorie letters to Secular Clerkes to receiue Orders The eleuenth That the minor Orders shall be conferred vpon him that vnderstandeth the Latine tongue and with interposition of time betweene one Order and another and these being degrees vnto others none shall be ordained if
vncapable of all dignity and the Raptor whether hee many the woman or not shall bee bound to giue her a dowry at the pleasure of the Iudge 7. It doth ordaine that vagabonds shall not marry without a diligent inquisition first made and licence of the Ordinary exhorting the secular Magistrates to punish them seuerely 8. It doth ordaine against Concubinaries that being admonished thrice by the Ordinary in case they seperate not themselues they shall be excommunicated and perseuering one yeere after the censure the Ordinarie shall proceed seuerely against them and the Concubines after three admonitions shall be punished and if the Bishop shall thinke fit chased also out of the Territorie by assistance of the secular power 9. It commandeth euery temporall Lord and Magistrate vpon paine of excommunication not to compell their subiects or any others to marry directly or indirectly 10. It doth restraine the ancient prohibitions of nuptiall solemnities from Aduent to the Epiphany and from Ash wednesday to the Octaues of Easter The Decrees of reformation not as they were read in Session but as they were corrected the next day in Congregation which was appoynted The Decrees of Reformation to be don did containe 1. That publike prayers shall be made though the Church be vacant that whosoeuer haue right in the promotion shall be admonished that it is a mortall sinne if they shall not vse all diligence to promote the most worthy and profitable for the Church borne of lawfull matrimony worthy in regard of their life age doctrine and of other qualities required by the holy Canons Decrees of this Councel That in euery prouinciall Synod a forme of examination shall be prescribed by approbation of the Pope fit for euery place the examinatiō made according to that prescript shall be sent to the Pope to be discussed by the Cardinals proposed in Consistorie and all other things required by the Synod for age life doctrine other qualities in the promotion of BB. shal be required in the creation of Cardinals though but Deacons which the Pope if he can conueniently shall take out of all Nations and those that are fit And it was added that the Synod being grieued to see such great incommodities of the Church cannot choose but call to mind how necessary it is that the Pope in regard of his duty should endeauour to assume Cardinals of excellent worth and to prouide the Church of fit Pastours because if the flocke should perish by their negligence CHRIST will demand an acount of his Holinesse 2. That the prouinciall Councel shall be called by the Metropolitane or the most ancient Suffragane within one yeere at the most after the end of this Synode and afterwards euery two yeeres at the least That Bishops shall not bee forced heereafter to goe to the Metropolitane Church That those who haue not an Arch-bishop shall elect one in the prouinciall Synod in which hee ought to assist and receiue the constitutions thereof their exemptions and priuiledges otherwise remaining firme And the Diocesan Synods shall bee celebrated euery yeere in which the exempted except those who are subiect to general Chapters shall assist Which generall Chapters hauing secular Churches annexed in regard of them shall assist also 3. Bishops shall bee bound to visite the Diocesse euery yeere either in person or by visitors and all of it if they can or if it be large in two yeeres at the least Metropolitans shall not visite the Diocesse of the Suffragans but for a cause approoued in the prouinciall Councel The Arch deacons and other inferiours shall visite in person and shall take a Notary by consent of the Bishop The Visitor shall goe with a modest traine of men and horses dispatching the visitation as soone as may bee and shall not receiue any thing but frugall and moderate diet which may be giuen either in kind or money yet so as that if there bee a custome in any place not to receiue so much as these it shall be obserued also That Patrons shall not meddle with that which concerneth the administration of Sacraments or the visitation of the ornaments of the Church immoueable goods or rents of houses except it do belong vnto them by right of the foundation 4. That Bishops shall be bound to preach in person or hauing a lawful impediment by others And in case the Parish Priest be hindred that hee cannot preach in his owne Church hee shall at his charge maintaine another to doe it deputed by the Bishops And he shall preach euery Sunday and solemne feast and in Aduent and Lent euery day or thrice a weeke at the least That the Bishop shall admonish euery one to go to his owne Parish to heare the sermon That none shall preach against the Bishops will whose cure shall be that Christian doctrine be taught in euery Parish 5. That criminall causes against Bishops that be of great weight shall bee iudged by the Pope and if there shall be occasion to commit them to any out of the Court they shall be committed onely to the Metropolitan or to Bishops elected by the Pope and to take information onely reseruing the definitiue to the Pope but small matters shall bee iudged in the Prouinciall Councell or by Iudges deputed by them 6. That the Bishops shall dispense in the Court of Conscience with all their subiects in all their irregularities and suspensions for secret offences except voluntary murther and absolue from all cases reserued to the Apostolike Sea either by himselfe or his Vicar as also from the excesse of heresie by himselfe but not by a Vicar 7. That the Bishop shall haue care that the force and vse of the Sacraments shall be expounded to the people in the vulgar tongue before they bee administred according to the forme of a Catecechisme which the Synod will compose which the Bishop shall cause to be faithfully translated into the vulgar and to be expounded to the people by the Parish Priests 8. That to publike offenders publike Penance shall be giuen but the Bishop shall haue power to change it into a secret In euery Cathedrall Church a Penitentiarie Master Doctor or Licentiate in Theologie or Canon of the age of fourtie yeeres shall bee appointed by the Bishop 9. That the Decrees of the Councell vnder Paul the third and Pius the fourth concerning visitation of benefices exempted shall be obserued in the Churches which are not of any Diocesse which shall bee visited by the next Bishop as Delegate of the Apostolike Sea 10. That where visitation or correction of maners is in question no exemption or appeale though to the Apostolike Sea shall hinder or suspend the execution of that which is decreed or adiudged 11. That for titles of honour which are giuen to Protonotaries Count Palatines Kings Chaplaines or seruants in war Monasteries Hospitals those persons shall not be exempt from the authoritie of Bishops except they shall reside in the houses or vnder their obedience and