Monarchicall and then say that there is a power or iurisdiction not deriued from him but receiued from others In resoluing the contrary arguments hee discoursed that according to the order instituted by CHRIST the Apostles were ordained Bishops not by CHRIST but by Saint Peter receiuing iurisdiction from him onely and many Catholike Doctours doe hold that this was obserued which opinion is very probable But the others who say the Apostles were ordayned Bishops by CHRIST doe adde that his Diuine Maiestie in so doing did preuent the office of Peter by doing for that one time that which belonged to him giuing to the Apostles that power which they ought to receiue from Peter euen as God tooke some of the spirit of Moyses and diuided it amongst the seuenty Iudges So that it is as much as if they had beene ordained by and receiued authoritie from Peter who therefore did remaine subiect vnto him in respect of the places where and the manner how to exercise the same And howsoeuer it is not read that Peter did correct them yet this was not for want of power but because they did exercise their charge aright And hee that shall reade the renowned and famous Canon Ita Dominus will assure himselfe that euery good Catholique ought to defend that the Bishops successors of the Apostles doe receiue all from Peter Hee obserued also that the Bishops are not successors of the Apostles but onely because they are in their place as one Bishop succeedeth another not because they haue beene ordayned by them To those who inferred that therefore the Pope might refuse to make Bishops and so himselfe remaine the onely man he answered it was Gods ordination there should bee many Bishops in the Church to assist him and therefore that hee was bound to preserue them but there is a great difference to say a thing is de iure Diuino or that it is ordained by God Those de iure Diuino are perpetuall and depend on God alone both in generall and in particular at all times So Baptisme and all the Sacraments are de iure Diuino in euery one of which GOD hath his particular worke and so the Pope is from GOD. For when one Pope doeth die the keyes doe not remaine to the Church because they are not giuen to it but a new Pope beeing created GOD doeth immediatly giue them vnto him Now it is not so in things of diuine ordination in which the generall onely proceedeth from GOD and the particulars are executed by men So Saint Paul saith that Princes and temporall powers are ordained by God that is that the generall precept that there should be Princes commeth onely from him but yet the particulars are made by the ciuill Lawes After the same maner Bishops are by diuine ordination and Saint Paul saith they are placed by the holy Ghost to gouerne the Church but not de iure Diuino Therefore the Pope cannot take away the generall order of making Bishops in the Church because it is from God but euery particular Bishop being de iure Canonico may bee remooued by the Popes authoritie To the opposition that then the Bishops would be Delegati and not Ordinarij hee answered that there was one iurisdiction fundamentall and another deriued and the deriued is either delegate or ordinary In ciuill Common-wealths the fundamentall is in the Prince and the deriued in all the Magistrates neither are the Ordinaries different from the Delegates because they receiue authority from diuers persons yea all doe equally deriue from the Souereignty but the difference standeth because the Ordinaries are by a perpetuall law and succession and the others haue a particular authority either in regard of the person or the case Therefore the Bishops are Ordinaries because they are made by the Popes law a dignity of perpetuall succession in the Church Hee added that those places where authoritie seemeth to bee giuen to the Church by CHRIST as these that it is a pillar and foundation of trueth that hee who will not heare it shall bee esteemed an Heathen and a Publicane are all vnderstoode in regard of its Head which is the Pope and therefore the Church cannot erre because hee cannot and so hee that is separated from him who is Head of the Church is separated also from the Church To those who sayd the Councell could not haue authoritie if none of the Bishops had it he answered that this was not inconuenient but a very plaine and necessary consequence yea if euery particular Bishop in Councell may erre it cannot bee denied that they may erre altogether and if the authoritie of the Councell proceeded from the authoritie of Bishops it could neuer bee called generall because the number of the assistants is alwayes incomparably lesse then that of the absent He He prooueth that the Pope is aboue the Councell tolde them that in this Councell vnder Paul the third principall Articles were defined concerning the Canonicall Bookes interpretations paritie of Traditions with the Scriptures by a number of flue or a lesse all which would fall to the ground if the multitude gaue authoritie But as a number of Prelates assembled by the Pope to make a generall Councell bee it how small soeuer hath the name and efficacie to bee generall from the Pope onely so also it hath its authoritie so that if it doeth make Precepts or Anathematismes neither of them are of force but by vertue of the Popes future confirmation And when the Synode sayth that it is assembled in the holy Ghost it meaneth that the Fathers are congregated according to the Popes intimation to handle that which beeing approoued by him will bee decreed by the holy Ghost Otherwise how could it be said that a Decree was made by the holy Ghost and could be made to be of no force by the Popes authoritie or had neede of greater confirmation And therefore in the Councels be they neuer so frequent if the Pope bee present hee onely doeth decree neither doeth the Councell any thing but approoue that is receiue the Decrees and therefore it hath alwaies beene sayd Sacro approbante concilio yea euen in resolutions of the greatest weight as was the disposition of the Emperour Frederic the second in the generall Councell of Lyons Innocentius the fourth a most wise Pope refused the approbation of the Synode that none might thinke it to bee necessary and thought it sufficient to say Sacro praesente concilio And for all this the Councell cannot bee sayd to be superfluous because it is assembled for better inquisition for more easie perswasion and to giue satisfaction to men And when it giueth sentence it doth it by vertue of the Popes authoritie deriued from God And for these reasons the good Doctours haue subiected the Councels authority to the Popes as wholly depending on it without which it hath not the assistance of the holy Ghost nor infallibilitie nor power to binde the Church but as it is granted by him alone to
abuses whereof if they were not amended and the grieuances remoued and some Articles reformed it was impossible to make peace betweene the Ecclesiastiques and Seculars and to extirpate the present tumults And because Germany had consented to the paiment of Annates vpon condition they should be spent in the warre against the Turkes they being payd so many yeares and neuer conuerted to that vse they desired the Pope that from hencefoorth the Court of Rome might not be troubled to exact them but that they might be left to the Exchequer of the Empire for the expences of that warre And whereas his Holinesse demanded counsell of the meanes by the which he might oppose himselfe to so great inconuenience they answered that if the treaty were not of Luther onely but of rooting out altogether many errours and vices which by long custome and for diuers respects The Councel is demanded in the Diet to be held in some place of Germany haue taken deepe roote by some ignorantly by others maliciously defended they deemed no remedy more commodious effectuall and opportune then if his Holines by the Emperours consent would call a godly free and Christian Councell so soone as it were possible in some conuenient place in Germanie that is in Argentine in Mentz Collen or Metz not deferring the conuocation thereof aboue a yeere granting power to euery one as well Ecclesiastical as Secular to speake and giue counsell for the glory of God and saluation of soules any oath or obligation to the contrary notwithstanding Which they thinking that his Holinesse ought speedily to execute and being desirous to make for the interim the best prouision they were able they were resolued to treat with the Elector of Saxonie that the Lutherans should neither write not print any more that the preachers throughout all Germanie should be silent in those things that might cause popular tumult should preach the holy Gospel sincerely and purely according to the doctrine approued by the Church not mouing disputations but reseruing all controuersies to the determination of the Councell That the Bishops should depute godly and learned men to be superintendents ouer the preachers to informe correct them yet so as that no suspition might be giuen that it was done to hinder the truth of the Gospel that hereafter no new thing should be printed before it were seen allowed by honest learned men Hoping by this means to prouide against the tumults if his Holines will take order against the grieuances and ordaine a free and Christian Councell not doubting but that the tumults will so be quieted and the greater part reduced to tranquillity For vndoubtedly all honest men would expect the determination of the Councell when they saw that it was to bee celebrated quickly Concerning married Priests and religious men who returned to the world they thought it sufficient if the Ordinaries did impose vpon them Canonicall punishments because the Ciuill Lawes had made no prouision against them But in case they commit any wickednesse that the Prince or Magistrate in whose Territory they shall offend ought to giue them their due chastisement 62 The Nuncio was not satisfied with this answere and resolued to reply The replie of the Nuncio to the answer of the Di 〈…〉 And first for the cause why the Popes sentence and the Emperours Edict against Luther were not executed he sayd that the reason alleadged did not satisfie which was that they refrained to doe it to auoyd scandals For it was not conuenient to tolerate an euill that good may come thereby and that they ought to esteeme more the saluation of soules then worldly tranquillity He added that Luthers followers ought not to be excused by the scandals and grieuances of the Court of Rome For in case they were true yet ought they not to forsake the Catholique vnitie but rather support whatsoeuer was amisse with all patience Whereupon he entreated them to execute the sentence and Edict before the Diet ended And if Germany were any way burthened by the Court of Rome the Apostolicall Sea would bee ready to ease it And if there were any differences betweene the Ecclesiastiques and secular Princes the Pope was willing to compose and extinguish them Concerning the Annates then he said nothing for that his Holinesse would answere them in time conuenient But to their demand of a Councell he replied that his hope was that it would not displease his Holinesse if they had demanded it in more fitting termes and therefore besought them to take away all those words that might giue him any vmbrage As those that the Councell might be called by the Emperours consent and those other that the Councell might be Celebrated rather in one Citie then another For if they were not taken away it seemed they would binde his Holinesse hands a thing which could not produce any good effect For the Preachers he intreated them that the Popes decree might be obserued that thence forward none might preach before his doctrine were examined by the Bishop For the Printers and diuulgers of Books he replied that the answer no way pleased him that they ought to execute the sentence of the Pope and Emperour to burne the bookes and punish the diuulgers earnestly aduertising them that all consisted in this And concerning bookes to be printed hereafter that the late Lateran Councell ought to be obserued But for the married Priests the answere would not haue displeased him had it not had a sting in the taile while it was sayd that if they shall doe any wicked thing they shall be punished by the Princes or Magistrates For this would be against the liberty of the Church and the sickle would be put into another mans field and those men would be censured by the world who are reserued vnto CHRIST For Princes should not presume to beleeue that they were deuolued to their iurisdiction by their apostasie nor that they could be punished by them for their other offences in regard the character remaining in them and the order they are euer vnder the power of the Church neither can Princes doe more then delate them to their Bishops and superiours that may chastize them In the end he desired them to consider more maturely vpon the foresaid things and to giue a better answer more plaine more sound and better consulted of 63 The reply of the Nuncio was not well taken in the Diet and it was commonly spoken amongst those Princes that he had a measure of good and Was not well tâ—ken by the Princes euill only by relation vnto the profit of the Court and not to the necessities of Germany and that the conseruation of the Catholike amity ought rather to incite to doe the good that is easie to be executed then to support the euill which is hard to be indured And yet the Nuncio desired that Germany would support with all patience the oppressions layd vpon it by the Court of Rome which was not
departed a few dayes after neither is his name in the Catalogues of the Diuines but onely in those which were printed at Brescia and Riua before that time The 28. of Iuly Iohn Cauillone a Iesuite and a Diuine of the Duke of Baudria spake very cleerely concerning the Articles representing all as it were without difficultie not by way of examination or discussion but stirring vp their affections to pietie He shewed many miracles which hapned in diuers times affirmed that from the time of the Apostles vntill Luther no man doubted of it alleadged the Liturgies of Saint Iames Saint Marke Saint Basil and Saint Chrysostome Concerning the oppositions of the Protestants hee said they were sufficiently resolued without which they ought to beleeue they were but fallacies because they come from persons alienated from the Church And in the end he exhorted the Legats not to permit that in any matter whatsoeuer the arguments of the heretiques should bee proposed without adding a most euident resolution which he that cannot doe must forbeare to relate them because true pietie requireth that the reasons contrarie to the doctrine of the Church should not be repeated before the minds of the hearers be prepared by shewing the peruersenesse and ignorance of the inuentors and that their arguments are not hearkened vnto but by people of a weake braine which being done they may succinctly be rehearsed with the intermediate proofes adding the plaine answere well amplified and when it doth seeme that some thing wanteth the disputations is to bee diuerted to another matter for feare of breeding scruple in the minds of the auditors especially being Prelats and Pastors of the Church His discourse did please very much the greater part of the Prelats and was commended for pious and Catholike and that it did deserue that the Synod should make a Decree and command that all Preachers Readers and Writers should obserue the rules set downe therein But it gaue small satisfaction to the Ambassadour of his Prince who after the Congregation in presence of the Imperialists which came in complement to thanke him for his speech said that truely it did deserue to be commended for hauing taught how to vse Sophistry in the simplicitie of Christian doctrine Antonius of Valtelina a Dominican Friar one of the last which were to speake The Rites of the Church of Rome are various of the sixe last articles of the Rites said that it was plaine by all histories that anciently euery Church had her particular Ritual of the Masse brought in by vse and vpon occasion rather then by deliberation and decree and that the small Churches did follow the Metropolitan and the greater which were neere The Romane rite hath beene to gratifie the Pope receiued in many Prouinces though the Rites of many Churches are still most different from it He spake of Mozarabo where there are horses and fencings after the maner of the Moores which haue a great mystery and signification and this is so different from the Romane that if it were seene in Italy one would not thinke it to be a Masse But that of Rome also hath had great alterations as will appeare to him that readeth the ancient booke which remaineth as yet and is called Ordo Romanus which haue beene made not onely in ancient times but euen in the latter ages also and the true Romane rite obserued within three hundred yeeres is not that which is now obserued by the Priests in that Citie but that which is retained by the Order of S. Dominicke For the vestments vessels and other ornaments of the Ministers and Altars it appeareth not by bookes onely but by statues and pictures that they are so changed that if the ancients should returne into the world they would not know them Therefore he concluded that to binde all to approue the Rites which the Church of Rome vseth might be reprehended as a condemnation of antiquitie and of the vses of other Churches and might receiue worse interpretations He aduised to discusse the essence of the Masse and not make mention of these other things He returned to shew the difference betweene the present Rite of Rome that which is described in the Ordo Romanus and amongst other particulars insisted much vpon this that according to that the Laickes did communicate with both kindes and so began to perswade the grant of the Cup at this present His discourse displeased the Auditorie but the Bishop of Fiue Churches protected him and said that he had deliuered nothing vntruely nor giuen any scandall because he spake not to the common people nor to fooles but in an Assembly of learned men to whom no trueth can giue bad edification and that he that would condemne the Friar as scandalous or rash did first condemne himselfe as vncapable of the trueth The same difference which was betweene the Diuines was also betweene The Prelates are diuided in opiniō about publication of the doctrine the Prelates deputed to compose the Doctrine and the Anathematismes to be proposed in Congregation For in the doctrine being to alledge the proofes and explications some approoued or disprooued one and some another according to their affections Martinus Peresius Bishop of Segouia who had beene present in the Councell at the handling of this matter in the end of the yeere 1551 was of opinion that the same doctrine and Canons should bee taken which were composed to bee published in Ianuarie 1552. and that they should be reuiewed But Cardinall Seripando did not approoue it saying that there appeared in that an incomparable pietie and Christian zeale but subiect to the calumnies of the aduersaries and that the end ought not to bee the instruction of the Catholikes as the aime of those Fathers seemeth to haue beene but the confusion of the heretickes Therefore that they ought to be more reserued in all parts and not to meddle with correcting the things ordained then that it was better to begin againe and not to giue occasion that it may bee sayd that they haue reaped that which was sowen by others Granata dissented from all and would not haue it said that CHRIST made an oblation in the Supper or did institute the sacrifice by those words Doe this in remembrance of me For the first Seripando said hee did not thinke it necessarie and that it might be omitted it being sufficient that CHRIST hath instituted the oblation but yet it was necessarie to say by what words it was instituted and there bee not any other but those before montioned But Iohannes Antonius Pantusa Bishop of Lettere was very passionate to haue the reasons of Malchizedec Malachie of the adoration of the woman of Samaria the tables of Saint Paul the oblation of CHRIST in the Supper and euery other reason alleadged to be put into the Decree In the end after the disputation of many dayes they agreed to put all in that the Prelats might speake their opinions in the Congregations and that might be taken away
commission declared that the Popes minde concerning the Councell was the same as before that is that it should one day bee celebrated that hee had suspended it by Caesars consent to make way first to some concord in Germanie but seeing this to bee in vaine hee returned to his former opinion not to deferre the celebration of it But that hee could not consent to make it in Germanie because hee meant to bee there in person and that his age and length of the way and so great a change of the ayre hindered his going into that countrey And that it seemed not more commodious for other Nations Beside that there was a great probabilitie to feare that the differences could not be handled without commotions Therefore that Ferrara Bolonia or Piacenza all great and most opportune cities seemed to him more fit But in case they liked them not hee was contented to call it in Trent a Citie at the Confines of Germanie That his will was to begin it at Whitsontide but for the straightnesse of the time hee had prorogued it to the thirteenth of August Hee prayed them all to bee present there and laying aside all hatred to handle the cause of God with sinceritie Ferdinand and the Catholike Princes thanked the Pope and sayd that not being able to obtaine a fit place in Germanie as Ratibon or Collen they were contented with Trent But the Protestants would not agree 〈◊〉 Trent is named for the place of the Councel but the Protestants would not consent ther that the Councell should be intimated by the Pope or that Trent should be the place which was the cause why nothing was determined in that Diet concerning the Councell Howsoeuer the Pope sent out a Bull of the intimation the two and twentieth of May this yeere wherein hauing declared his desire to prouide The Pope publisheth the Bull of the in t 〈…〉 against the euils of Christendome hee sayd hee had alwayes thought vpon the temedies and finding none more fit then a Councell hee was constantly resolued to call it and making mention of the Conuocation at Mantua then of the suspension after of the Conuocation at Vicenza and of the other suspension made in Genua and finally of that other during pleasure hee went on to shew the reasons that induced him to continue the same suspension vntill then These were Ferdinends warre in Hungary the rebellion of Flanders against the Emperour and the things that happened in the Diet of Ratubon expecting a time appointed by God for this worke But considering in the end that euery time is acceptable to his diuine Maiestie when holy things are handled hee resolued to expect no other consent of the Princes and because hee could not haue Vicenza beeing willing to giue satisfaction to Germanie concerning the place and vnderstanding they desired Trent though a Citie more within Italy seemed to him more commodious yet his fatherly charity inclined his will to yeeld to their demands and hee chose Trent to celebrate there an Oecumenicall Councel the first of Nouember next and that he interposed that time that his Decree might be published and the Prelates haue time to arriue at the place Therefore by the authoritie of the Father the Sonne and the Holy Ghost and the Apostles Peter and Paul which himselfe exerciseth on earth by the counsell and consent of the Cardinals all suspensions being remooued hee intimateth an holy Oecumenicall and generall Councell in that Citie a fit place free and opportune for all Nations to bee begun the first of that moneth prosecuted and ended calling all Patriarches Arch-bishops Bishops Abbats and those who by law or priuiledge haue voyce in generall Councels and commanding them by vertue of the Oath made to him and the Apostolique Sea and by holy obedience and vnder the punishments by law or custome to bee inflicted vpon the disobedient to bee there in person or in case they shall bee hindered to make faith of the hinderance or send proctors praying the Emperour the most Christian King and all other Kings Dukes and Princes to bee personally present or in case they cannot to send Ambassadours men of grauitie and authoritie and to cause the Bishops and Prelates of their Kingdomes and Prouinces to goe thither desiring further of the Prelates and Princes of Germany for whose sake the Councell is intimated in the place they wished that the things may bee handled which belong to the trueth of Christian religion to the correction of manners to the peace and concord of Christian Princes and people and oppression of the Barbarians and Infidels The Bull was presently sent from Rome to allso inches but went not forth in a fit time For Francis the French King hauing in Iuly denounced warre in threatning tormes against the Emperour and published it by a booke which boo 〈…〉 hee made it at the same instant in Brabant The French King maketh warre against the Emperor The Emperor excepted against the Bul and complayneth of the French King 〈…〉 nt and 〈◊〉 The Emperour hauing receiued the Bull of the Councell answered the Pope that he was not satisfied with it For hauing neuer refused any paines danger or dost that the Councel 〈…〉 ght bee ended and contrarily the French King hauing alwayes endeauoured to hinder it reseemed strange vnto him that they were compared and made equall in the Bul and rehearsing all the iniuries which he protended to haue receiued from the King added also that in the last Diet at Spira he had laboured by his Ambassadours to cherish the discords of religion by promising friendship and fauour to either party In fine he referred it to his Holinesse to consider if the actions of that King did ferue to remedie the mischiefes of the Christian Common-wealth and to begin the Councell which hee did euer crosse for his priuate gaine and had constrained him who did perceiue it to finde a way to reconcile the differences of religion Therefore in case the Councel shall not be celebrated that his Holinesse ought not to blame him but the King and denounce warre against him if hee meant to assist the publique good because this is the onely way to call the Councell establish religion and regaine peace The King presaging what imputations would bee layd vpon him for The French King waxeth cruell against the Protestants to free himselfe from the imputations laid vpon him by the Emperour making a warre to the hurt of religion and hinderance of the seruice of God which might bee expected from the Councel preuented it by publishing an Edict against the Lutheranes commanding the Parliaments to execute it inuiolably with seuere charge that all should bee appeached who had bookes differing from the Church of Rome that made secret conuenticles that transgressed the commandements of the Church and especially that obserued not the doctrine of meates or prayed in any tongue but the Latine and commanded the Sorbonists to be diligent spies against them Afterwards vnderstanding the
Councels in medling with the priuiledges granted by the Pope And they could not agree not onely for the varietie of Opinions and interests of the Bishops but also because the Imperialists did endeauour to make a difference to hinder the proposing of the points of Doctrine Neither was this temporizing vngratefull to the Legates who were resolute if they were not forbid in the answer which they expected from Rome to propose the doctrines and as their inward friends sayde to cleere themselues afterwards of whatsoeuer should ensue But to make some end of the things handled they caused a briefe of the opinions of the Diuines and Canonists deliuered in diuers preceding Congregations to be read saying that in regard the voyces were long they had collected the summe of them that they may examine them and speake their opinions thereon But Bracius Martellus Bishop of Fiesole hearing the extract read opposed it in a continued speech and said it was necessary that the The Bishop of Fiesole opposeth the Legates generall Congregation should know the voyces and reasons of all without reading collections and summes and inlarged himselfe by amplifying the authoritie of the Councel the necessity to informe it wel the smal conueniencie that some few should be Iudges of the determinations or that the resolutions should come from any other place whereat the Legates were much offended and reprehended the Bishop with affected modesty but bytingly enough And so the Congregation brake vp The next day the Legats sent to the B. to demand a copie of his discourse and sent it to Rome taxing it as irreuerent and seditious adding that they had modestly and seuerely reprehended him and would haue gone further Who complaine to the Pope both of him and of the Bishop of Chioza because he deserued no lesse but that they feared to mooue some vnseasonable dispute which might make a rent But that he ought not to escape vnpunished least he should be emboldened to do the like in euery congregation or worse representing to his Holinesse that by all meanes he should bee chased out of Trent and order taken that the Bishop of Chioza not much vnlike vnto him though in another course should neuer returne This Bishop parted immediatly after the session vpon pretence of indisposition but in trueth by reason of wordes which passed betweene him and Cardinall Poole in Congregation in the matter of traditions For hauing spoken in defence of Fryar Antonius Marinarus and thereupon contested with the Cardinall and so hauing complained that the Councell was not free he saw he was not in the Legats fauour and obnoxious to danger The Legats not content with what they had done to mortifie the Bishop of Fiesole and to keep the matter intire vntill there came aduise from Rome that they might goe on with it or dissemble as they should be commanded in the next Congregation Monte gaue him a nip by the way and concluded that he left him then to consider of his owne affaires because himselfe was to be imployed in matters of greater importance The Pope answered concerning the two Bishops that he would giue a remedie in time conuenient But for the matters to be handled he sayd that The Popes answere to the Legates if they regarded the desires of Princes they would make the Councel more tumultuous and the resolutions more long and hard because euery one sought to crosse what liked him not and by putting difficultie in one thing to promote another Therefore that without any more to doe they should begin with originall sinne aduising them to omit the excuse which they purposed to vse to D. Francis that is that the article of originall sinne is not questioned in Germany but should rather vse generall termes and all reuerence to the Emperour He further commanded them that concerning the correction of the The Councell in Tr 〈…〉 is gouernd by cert 〈…〉 ne 〈…〉 puâ—tes 〈◊〉 Rome vulgar edition they should proceed no further vntill the Deputies ouer the Councell in Rome had determined what course should be held The Legats resoluing for execution of those orders to propose originall sinne made a congregation two dayes together to determine of the two heads of reading and preaching before they published their purpose to handle matters of faith least those two points being vndecided might cause the Imperialists to dinert from this And they caused the Deputies for the vulgar edition to bring to them all they had done charging them to proceed no further vntill they had receiued new order Such was the libertie of the Councell depending on the Pope in leauing of things begun and beginning new In treating of the Lectures and Sermons there was a generall complaint of the Bishops especially Spanish that CHRIST hauing commanded that his doctrine should be taught which is exercised in the Church by preaching and reading to the more capacious that they may be fit to teach the people the care to superintend ouer all that exercise these functions ought to bee proper to the Bishop That the Apostles haue so instituted and the holy Fathers so practised That now this office is absolutely taken from the Bishops by A complaint against the regular orders priuiledges so that no iot thereof remaineth That this is the cause why all is out of order because the order instituted by CHRIST is changed The Vniuersities are withdrawen with exemptions that the Bishop cannot know what they teach the Sermons are by priuiledge giuen to the Friars who by no meanes acknowledge the Bishop nor suffer him to meddle so that the office of a Pastour is quite taken from the Bishops And on the contrary those who anciently were appointed to weepe for sinnes and expressely and seuerely forbid to preach and teach haue assumed this power vnto them or at the least it is giuen them for their proper function And so the flocke remaineth without either shepheard or hireling because these ambulatorie Preachers who to day are in one Citie to morrow in another know neither the need nor the capacitie of the people and least of all the occasions to teach and edifie them as doth the proper Pastour who liueth alwayes with the flocke and knoweth the necessities and infirmities of it Besides the ende of those Preachers is not to edifie but to take almes either for themselues or their Cloisters which that they may the better obtaine they ayme not to benefit the soule but to delight the care and soothe men in their pleasures that thereby they may draw more profit and the people in stead of learning the doctrine of CHRIST learneth either nouitie or vanitie at the least Luther was one of these who if hee had remained weeping in his Cell the Church of CHRIST had not stood in these termes That the abuse of the Pardoners was more manifest who goe about preaching Indulgences whose scandals formerly giuen cannot bee related without teares That it is a cleere case that they exhort
disputations and how farre different that was which they printed would not beleeue how much was spoken vpon this article and with how much heate not onley by the Diuines but the Bishops also all seeming to vnderstand the trueth and to haue it on their side so that Santa Croce saw there was more neede of a bridle then spurres who desired to make an end of it by intreating them to passe to something else and to diuert the controuersie It was twice proposed in congregation of the Prelates to leaue this question as ambiguous long and troublesome yet they returned to it being drawen by their affections At last the Cardinall shewing they had said enough and that they should consider againe of the things spoken to resolue on them more maturely obtained of them to speake of preparatiue workes and obseruation of the Law vpon which occasion the matter of Free will was brought in by many and not neglected by the Cardinall he proposed whether they would haue that particular also handled together with the rest because it did so cohere with thē that it could not be handled seuerally Therfore Prelates and Diuines were deputed to collect Articles out of the workes of the Lutherans that they might be censured The Articles were 1. God is the totall cause of our workes good and euill and the adultery of Dauid the cruelty of Manlius and the treason of Iudas are workes of God as well as the vocation of Saul 2. No man hath power to thinke well or ill but all commeth from absolute necessitie and in vs is no free will and to affirme it is a meere fiction 3. Free Articles concerning Free will will since the sinne of Adam is lost and a thing onely tirular and when one doeth what is in his power hee sinneth mortally yea it is a thing fained and a title without realitie 4. Free will is onely in doing ill and hath no power to doe good 5. Free will mooued by God doeth by no meanes cooperate and followeth as an instrument without life or as an vnreasonable creature 6. That God conuerteth those onely whom hee will though they will not and spurne against it Vpon the two first Articles they rather spake in a tragicall manner then The discussiō of the articles Theologicall that the Lutheran doctrine was a frantique wisedome that mans will as they make it is prodigious that those wordes a thing of title onely a title without realitie are monstrous that the opinion is impious and blasphemous against God that the Church hath condemned it against the Manichees Priscillianists and lastly against Aballardus and Wigleffe and that it was a follie against common sence euery one proouing in himselfe his owne libertie that it deserueth not confutation but as Aristotle saith chastisement or experimentall proofe That Luthers Schollers perceiued the folly and to moderate the absurditie sayd after that man had libertie in externall politicall and oecumenicall actions and in matters of ciuill iustice that which euery one but a foole knoweth to proceede from counsell and election but denied libertie in matters of diuine iustice onely Marinarus sayd that as it is foolish to say no humane action is in our power so it is no lesse absurd to say that euery one is euery one finding by experience that hee hath not his affections in his power that this is the sence of the Schooles which say that wee are not free in the first motions which freedome because the Saints haue it is certaine that some freedome is in them which is not in vs. Catarinus according to his owne opinion that without Gods speciall assistance a man cannot doe a morall good said there was no liberty in this and therefore that the fourth Article was not so easily to bee condemned Vega after hee had spoken with such ambiguitie that hee vnderstood not himselfe concluded that betweene the Diuines and the Protestants there was no difference of opinion For these concluding now that there is liberty in Philosophicall iustice and not in supernaturall in externall workes of the Law not in internall and spirituall it is to say precisely with the Church that one cannot doe spirituall workes belonging to religion without the assistance of God And though hee said that all indeuour was to be vsed for composition yet hee was not gratefully heard it seeming in some sort a preiudice that any of the differences might bee reconciled and they were wont to say that this is a point of the Colloquies a word abhorred as if by that the Laitie had vsurped that authority which is proper to Councels A great disputation arose amongst them whether it bee in mans power to beleeue or not beleeue The Franciscans following Scotus did denie it saying that as knowledge doth necessarily follow demonstrations so faith doth arise necessarily from persuasions and that it is in the vnderstanding which is a naturall agent and is naturally mooued by the obiect They alledged experience that no man can beleeue what hee will but what seemeth true adding that no man would feele any displeasure if hee could beleeue hee had it not The Dominicans said that nothing is more in the power of the will then to beleeue and by the determination and resolution of the will onely one may beleeue the number of the starres is euen Vpon the third Article whether free will bee lost by sinne very many authorities of Saint Austine being alledged which expressely say it Soto did inuent because hee knew no other meanes to auoyd them that true liberty is equiuocall for either it is deriued from the Noune Libertas freedome or from the Verbe Liberare to set free that in the first sence it is opposed to necessity in the second to seruitude and that when Saint Austine sayd that free-will was lost hee would inferre nothing else but that it is made slaue to sinne and Satan This difference could not bee vnderstood because a seruant is not free for that hee cannot doe his owne will but is compelled to follow his Masters and by this opinion Luther could not bee blamed for intitling a booke of seruile will Many thought the fourth Article absurd saying that liberty is vnderstood to be a power to both the contraries therefore that it could not bee said to bee a liberty to euill if it were not also to good But they were made to acknowledge their error when they were told that the Saints and blessed Angels in heauen are free to doe good and therefore that it was no inconuenience that some should bee free onely to doe euill In examining the fifth and sixt Articles of the consent which free-will giueth to diuine inspiration or preuenting grace the Franciscans and Dominicans were of diuers opinions The Franciscans contended that the will beeing able to prepare it selfe it hath liberty much more to accept or refuse the diuine preuention when God giueth assistance before it vseth the strength of nature The Dominicans denied that the workes preceding the
to the booke to this purpose That ayming at the peace of Germanie hee found it was impossible to make it vntill the differences of Religion were composed from whence all the dissentions and heart-burnings haue risen and perceiuing that a generall Councell in Germany was the onely remedy herein hee had caused it to begin in Trent and perswaded all the States of the Empire to adhere and submit vnto it but thinking not to leaue things in suspence and confusion vntill the Councell be celebrated a forme was presented to him by some great and zealous persons which some learned hauing examined by his appointment they haue found it not abhorring from the Catholike Religion it beeing vnderstood in a good sence except two Articles the Communion of the Cup and marriage of Priests Therefore hee requireth the States who vntill then haue obserued the Lawes of the vniuersall Church to perseuere in them and as they haue promised not to change any thing and those that haue innouated either to returne to antiquity or to conforme themselues to that confession if in any thing they haue exceeded it and to bee contented with it not teaching writing or printing to the contrary but expecting onely the declaration of the Councell And because in the last point leaue is giuen to take away superstitious Ceremonies hee reserueth the declaration thereof to himselfe and of all other difficulties that should arise The fifteenth of With which the ProtestaÌ„ts are distasted though they accept it for feare May the Booke was read in the publike assembly The voyces were not taken according to the vse but onely the Elector did rise and thanked the Emperour in the name of them all who tooke the thankes for a generall approbation and assent No man spake then a word but the Princes who did long since follow the confession of Ausburg when they wereby themselues did say they could not accept it and some of the Cities spake words which signified the same though not openly for feare of the Emperour The booke was printed in Latine and Dutch by order from Caesar and afterwards translated and printed in Italian and French Besides this the Emperour published the fourteenth of Iune a reformation The Emperor publisheth a reformation of the Clegie conteining 23 heads of the Clergie which had been maturely digested and collected by learned and religious men It conteined 23. points Of ordination and election of Ministers Of the office of the Ecclesiasticall Orders Of the office of Deans and Canons Of canonicall houres Of Monasteries Of Schooles and Vniuersities Of Hospitals Of the office of a Preacher Of the administration of the Sacraments Of the administration of Baptisme Of the administration of Confirmation Of Ceremonies Of the Masse Of the administration of Penance Of the administration of Extreame Vnction Of the administration of Matrimonie Of Ecclesiasticall Ceremonies Of the discipline of the Clergie and people Of plurality of Benefices Of the discipline of the people Of Visitations Of Councels Of Excommunication In these points were conteined about an hundred and thirtie precepts so iust and full of equity that if one should say neuer any reformation before was made more exact and lesse partiall without cauils and traps to ensnare the vnaduised hee could not easily bee reprooued and if it had been made by the Prelates only it would not haue displeased at Rome except in two points where it giueth authority to the Councell of Basil and in some other places where it medleth with dispensations and exemptions and other things reserued to the Pope But beeing made by the Emperours authoritie it seemed more vnsupportable then the Interim For it is a fundamentall Which being made by secular authority is iudged in Rome more vnsupportable then the Interim maxime of the Court of Rome that the Seculars of what degree or honestie soeuer cannot giue a Law to the Clergie though to a good end But because they could not choose they supported the tyranny for so they sayd which they were not then able to resist A little after the Emperour gaue order that the Diocesan Synods should The Emperor giueth order for Diocesan Synods be held at Saint Martins day and the Prouinciall before Lent And because the prelates desired that the Pope should consent at the least to those points which seemed not to diminish hisauthority the Emperour offered them by his hand-writing dated the eighteenth of Iuly to vse all diligence to perswade his Holinesse not to bee wanting in his duety This reformation was printed in many Catholique places of Germany and also in Milan the same yeere by Innocentius Ciconiaria The Diet of Ausburg ended the last Concludeth the Diet. of Iune and the Recesse was published in which the Emperour promised that the Councell should be continued in Trent and that hee would take order And promiseth the resumption of the Councel in Trent that it should bee reassumed quickly in which case hee commanded all the Ecclesiastiques to be present and those of the Augustan confession to goe thither with his safe conduct where all should bee handled according to the word of God and doctrine of the Fathers and themselues should bee heard The Cardinall of 〈◊〉 and other Prelates iealous 〈…〉 beginnings of confessions and reformations made and 〈…〉 the Popes authority would be 〈◊〉 out of Germany 〈…〉 Emp 〈…〉 〈◊〉 â—he Po 〈…〉 to 〈…〉 〈…〉 the Decrees 〈…〉 it would bee 〈◊〉 〈◊〉 to faâ—ili 〈…〉 who still 〈…〉 Pope will 〈…〉 willingly when they see â—i au 〈…〉 ti◠〈…〉 The 〈◊〉 â—eeing 〈◊〉 swaded that when the stirres of â—eligion 〈◊〉 〈◊〉 Germany 〈…〉 〈…〉 â—is obedience did 〈…〉 thinking th◠〈…〉 should be 〈◊〉 pleaâ—ed hi 〈…〉 He 〈…〉 â—ee 〈◊〉 to the Pope of what 's 〈…〉 was done fo 〈…〉 inuited 〈…〉 â—â—nd 〈…〉 the Bishop The Pope sendeth the Bishop of Fanâ— for his Nuncio into Germany of to 〈…〉 will 〈…〉 〈…〉 propose the restitution of Pia 〈…〉 and to 〈…〉 Spaniards frothâ— Trent But hauing receiued the first answere from 〈…〉 and cons 〈…〉 〈◊〉 〈◊〉 Cardinals hee soone resolued that it was not 〈◊〉 for him to send a Minister to execute the Emperours 〈◊〉 Yet for the reason which mooued the Cardinall of Ausburg he tooke a middle way to send Nuncij nor for that and which the Emperour deseigned but to grant absolutions and graces thinking it would doe miracles for maintenance of his authority without preiudice of consenting that another should assume the power which he pretendeth to belong onely to himselfe Therefore after 〈◊〉 he sent the Bishops of Verona and Ferentino for his And afterwards two Bishops more to whom hee giueth ample Faculties by his Bull. Nuncij into Germany to whom by aduise of the Cardinals hee directed a Bull dated the last of August giuing them commission to declare to all that will returne to the Catholique truth that he is ready to imbrace them and will not bee hard in pardoning them so that they
thankesgiuing or a bare commemoration of the sacrifice of the Crosse and not propitiatory and that it doeth helpe onely him that doeth receiue it and ought not to bee offered for the huing and the dead for sinnes punishments satisfactions and other necessities 4. Or shall say that the sacrifice of the Masse doeth derogate from that of the Crosse 5. Or that it is a deceit to celebrate Masses in honour of Saints 6. Or that errors are contained in the Canon of the Masse 7. Or that the ceremonies vestments or externall signes vsed in the Masse are rather incitements to vngodlinesse then offices of pietie 8. Or that the Masses in which the Priest alone doeth communicate are vnlawfull 9. Or shall condemne the Rite of the Church of Rome to speake part of the Canon and the words of consecration with a low voyce or that the Masse ought to be celebrated in the vulgar or that water ought not to bee mingled with the Wine The Fathers assented to the Decree except onely to that particular that A decree concerning the abuses of the Masse CHRIST did offer himselfe which three and twenty Bishops did contradict and some others sayd that howsoeuer they held it to be true yet they thought not either the time or place fit to decree it And there was some confusion in deliuering their voyces because many spake at once The Archbishop of Granata began to dissent who hauing contradicted in the Congregations that hee might not haue occasion to doe the same in Session determined to be absent But the Legats seeing him not at Masse sent to call him more then once and constrained him to come which did more excite him to contradict Immediatly after another Decree was read for instruction of Bishops concerning abuses to be corrected in celebration of the Masses And contained in substance That the Bishops ought to forbid all things brought in by auarice irreuerence or superstition It named particularly for faults of auarice bargaines for reward that which is giuen for new Masses importunate exaction of almes of irreuerence the admitting to say Masse of vagabond Priests vnknowen and publique and notorious sinners Masses in priuate houses euery where else out of the Churches and Oratories if the assistants be not in an honest habit the vse of Musicke in Churches mixed with lasciuious songs all secular actions profane speeches noises and screeches of superstition to celebrate out of due houres with other ceremonies and prayers then those which are allowed by the Church and receiued by vse a determinate number of some Masses and of candles It ordained also that the people should bee admonished to goe to their Parish Churches at the least on Sundayes and great Holy-dayes declaring that the things aforesayd are proposed to the Prelats that they may prohibite and correct as Delegats of the Apostolique Sea not onely those but all that are alike vnto them The decree of reformation contained 11. Heads 1. That all the Decrees of Popes and Councels concerning the life and conuersation of the Clergie bee obserued hereafter vnder the same and greater punishments at the pleasure of the Ordinary and those reuiued which are antiquated 2. That none be promoted to a Bishopricke but he who besides the qualities required by the holy Canons hath beene sixe moneths in holy Orders and if there be not notice of all the necessary qualities in Court information The Decree of reformation may be taken from the Nuncij from his Ordinary or neighbour Ordinaries who ought to bee a Doctor Master or Licentiate in Theologie or the Canon Law or declared to be able to teach by publike testimony of an Vniuersity and the Regulars shall haue the like testimonies from the Superiours of their religion and the processes and testifications shall be freely giuen 3. That the Bishops may conuert the third part of the reuenues of Cathedrall or Collegiate Churches into dayly distributions which notwithstanding those shall not lose who not hauing iurisdiction or other office doe reside in their Parish Church or Church vnited beeing out of the City 4. That none shall haue voyce in Chapter but he that is a Subdeacon and he that shall hereafter obtaine a benefice to which any charge is annexed shall bee bound to receiue Orders within one yeere that he may execute it 5. That commissions of dispensations out of the Court of Rome shall be addressed to the Ordinaries and those that are for Grace shall not take effect vntill it be knowen by the Bishops as Delegates that they haue beene iustly gotten 6 That commutations of wills bee not executed vntill the Bishops as Delegats doe know that they haue beene obtained by expression of the trueth 7. That superiour Iudges in admitting appeales and granting inhibitions shall obserue the constitution of Innocentius 4. in the Chapter Romana 8 That the Bishops as Delegats shall be executors of pious dispositions as well testamentary as of the liuing shall visit Hospitals Colledges and fraternities of Laiques euen those which are called Schooles or by whatother name soeuer except those which are vnder the immediate protection of Kings shall visite the almes of the Mountaines of pietie and all other places of piety though vnder the charge of Lay-men and shall haue the knowledge and execution of whatsoeuer belongeth to the seruice of God saluation of soules and sustentation of the poore 9 That the administrators of the Fabrique of any Church whatsoeuer Hospitall Confraternity almes of any Mountaine of pietie or any other pious place shall bee bound to giue an account euery yeere to the Bishops and in case they bee obliged to make an account to others the Bishop shall bee ioyned with them without whom they shall not haue any discharge 10 That the Bishops shall examine the Notaries and forbid them the vse of their office in spirituall matters 11. That whosoeuer shall vsurpe the goods rights or emoluments of Churches Benefices Mountaines of piety or other pious places whether hee bee Clerke or Laique King or Emperour shall remaine excommunicate vntill a full restitution or absolution of the Pope and if hee bee Patron hee shall bee depriued of the right of Patronage and the clerke consenting shall be subiect to the same punishment depriued of all benefices and vncapable of any more Afterwards the Decree for the grant of the Cup was read of this tenor That the Synod hauing reserued to it selfe the examination and definition of two Articles concerning the communion of the Cup in the former Session hath now determined to deferre the whole businesse to the Pope who in his singular wisedome may do what he thinketh profitable for the Christian Common wealth and for the good of those who demand it This Decree as it was approoued in the Congregations by the maior part onely so it The Decree concerning the Cup. happened in the Session where beside those who contradicted because they thought the Cup could not bee granted for any cause there were some
inculcating that it was not well spoken and that it would bring againe into vse that which Saint Paul did detest I am of Paul and I am of Apollo He sayd the Pope was the ministeriall Head of the Church by whom CHRIST the principall Head doeth worke vnto whom also the worke ought to bee ascribed saying according to Saint Paul that the holy Ghost doth giue the flocke to be gouerned For the worke is neuer ascribed to the instrument or minister but to the principall Agent that this forme of speach hath alwayes beene vsed by the Ancients that GOD and CHRIST doe prouide the Church of gouernours that Saint Paul wrote to the Ephesians that CHRIST ascending to heauen hath furnished the Church with Apostles Euangelists Pastours and Masters shewing plainely that he did prouide Pastours after he was ascended into heauen and that the institution of Pastours and Masters in which number Bishops are ought as much to be ascribed vnto CHRIST as vnto the Apostles and Euangelists themselues The Theologue perceiued that he displeased the Legates and some more besides and fearing some bad Antonius Grossetus excuseth himselfe incounter as had happened vpon other occasions hee added that hee had spoken without premeditation beeing caried along by consequence of wordes and heat of discourse not remembring that that point was forbidden to be spoken of And entring againe to examine the proper offices of Bishops and contradicting the Lutherans who holde them for superfluous shewing they haue been very ancient in the Church and come from Apostolicall tradition he concluded The Legats did perceiue that this was the arte of Granata and the other Spaniards to giue the Prelats a field to enlarge themselues in this matter Therefore they tooke order that the contrary opinion should be defended by some of the foure Prelates who onely remayned to speake the next day and the Popes Prelats vsed to this arte were prepared to contradict the Spanish Bishops if they had begun to speake of this matter in the Congregations The next day the second of October two Diuines went about to prooue that as the superioritie of Bishops was certaine so it was hard to bee decided quo iure and in case it were would be of no fruit and therefore was to bee omitted Two others maintained that it was de iure Pontificio And Friar Simon a Florentine and a Diuine of Seripando discoursed according to the opinion of Caietanus and Catharinus in this forme that Bishops are instituted by CHRIST to gouerne the Church that his Maiesty did create Bishops all the Apostles when he said I send you as I haue beene sent by the Father that this institution was personall and ended with them that one of them was constituted to remaine perpetually in the Church which was Peter when he said not to him alone but to all his succession Feede my lambes that Saint Austin did meane so when he said that Peter did represent the whole Church which was neuer spoken of any of the other Apostles that Saint Cyprian said that Saint Peter is not onely a Type and figure of the vnity but that the vnity doeth begin from him In this power giuen onely to Peter and his successors the care of gouerning the Church is contained and of ordaining other Rectors and Pastors not as Delegates but as Ordinaries diuiding particular Prouinces Cities and Churches Therefore when it is demanded whether any Bishop bee de iure diuino one must answere affirmatiuely One onely the successour of Peter Besides the degree of a Bishop is de iure diuino so that the Pope cannot take order that there may be no Bishops in the Church but euery particular Bishop is De iure Pontificio Whence it commeth that he may create and translate them diminish or enlarge their Dioces giue them more or lesse authority suspend them also and depriue them which he cannot doe in that which is de iure diuino For from a Priest he cannot take away authority to consecrate because he hath it from CHRIST but may take iurisdiction from a Bishop because he hath it from himselfe And thus the famous saying of Cyprian must bee expounded there is but one Bishopricke and euery Bishop holdeth a part thereof in solidum otherwise it cannot bee defended that the gouernement of the Church is the most perfect of all that is Monarchicall and must necessarily fall into an Holigarchie which is the most imperfect and condemned by all those who write of gouernment Hee concluded that quo iure Bishops are instituted by the same they are superiour to Priests and that when this matter is to bee discussed the declaration is to bee made thus Hee alleadged Saint Thomas who saith in many places that euery spirituall power dependeth on that of the Pope and that euery Bishop ought to say I haue receiued part of that fulnesse He said that the old schoole-men were not to be regarded because none of them had handled this matter but the Modernes hauing after that the heresie of the Waldenses arose studied the Scripture and the Fathers haue established this trueth The last Diuine laboured to contradict him in that he said the Apostles were ordained Bishops saying when he sent them as himselfe was sent by the Father that he sent them to preach and to baptize which belongeth not to a Bishop but to a Priest and that onely Peter was ordained a Bishop by CHRIST who after the ascension ordained the other Apostles Bishops Concerning the other parts of this Article and the next they all agreed to comdemne them And so the Congregations of the Theologues were concluded After which the Legates beeing obliged to propose the reformation considering with themselues what particulars might be proposed not preiudiciall and yet might giue satisfaction were much troubled For that which would be gratefull to the Ambassadours would damnifie the Court and distaste the Bishops neither could they meddle with any thing that wold please the Bishops which would not bee preiudiciall to Rome or the The Legates demand of the Pope by letters what they shall doe concerning the reformation Princes Their resolution was to dispatch a Currier to the Pope and expect an answere and in the meane time to draw the businesse in length by making the Prelates speake in the matter of Order In particular they gaue his Holinesse an account of the contention which they did foresee concerning the Article of the superioritie of Bishops in regard of the petition made by the â—panish Prelates and the entrance made by their Diuines And howsoeuer they knew not their ende yet obseruing how earnest their request was and knowing how the Spaniards doe vsually ayme at things farre off they could not choose but suspect They put him in minde that this was the time in which they promised to speake of residence whereof some motion was made already For the Archbishop of Mesina demanded of those of Cyprus and Zara what their opinion would bee in case it were
Councell because it was not controuersed with the Protestants The thirteenth of October 1562. when the first Congregation of the The Arch-b of Granata discourseth concerning the institution of Bishops Prelates was held the Patriarchs and some Arch-bishops hauing approoued in few words the Anathematismes as they were composed the Arch-bishop of Granata did so likewise concerning the sixe first Canons in the seuenth hee desired it should be sayd that Bishops instituted iure Diuino are superiours to Priests saying that hee might with reason desire it because it was proposed in this forme in the Councell by Cardinall Crescentius vnder Iulius the third and approoued by the Synode For witnesses hee brought the Bishop of Segouia who assisted as a Prelat in that Councel and Friar Octauianus Preconius of Messina Arch-bishop of Palermo who beeing not then a Prelate was there as a Theologue He sayd they must needes declare both of these two points that is that Bishops are instituted iure Diuino and are iure Diuino superiour to Priests because it is denied by the heretiques and hee confirmed his opinion at large with many reasons arguments and authorities He alleadged Dionysius who sayth that the Order of Deacons is included in that of Priests that of Priests in that of Bishops that of Bishops in that of CHRIST who is Bishop of Bishops He added Pope Eleutherius who in an Epistle to the Bishops of France wrote that CHRIST had committed the Church Vniuersall to them That Ambrose vpon the Epistle to the Corinthians saith that the Bishop holdeth the place of CHRIST and is Vicar of the LORD He added also the Epistle of Cyprian to Rogatianus where hee often repeateth that the Deacons are made by the Bishops and the Bishops by GOD and that famous place of the same Saint that there is but one Bishopricke and euery Bishop holdeth a part of it Hee sayd the Pope was a Bishop others are because they are all brothers sonnes of one father which is GOD and of one mother which is the Church Therefore the Pope doth also call them brethren so that if the Pope bee instituted by CHRIST so are the Bishops also Neither can it bee said that the Pope calleth them brethren in ciuilitie or humility onely because the Bishops also in the incorrupt ages haue called him brother There are extant Epistles of Cyprian to Fabianus Coruelius Lucius and Stephanus Popes where he giueth them the title of brothers and of Austine written in his owne name and of the other Bishops of Africa in which the Popes Innocentias and Bonifacius are likewise called brothers But which is most plaine not onely in the Epistles of those two Saints but of many others also the Pope is called Colleague And it is against the nature of a Colledge to consist of persons of diuers kindes and if there were such difference that the Pope should bee instituted by CHRIST and Bishops by the Pope they could not be in one Colledge In a Colledge there may bee an Head as in this Colledge of Bishops the Pope is Head but for edification onely and as it is said in Latine in beneficientem causam St. Gregory saith in his Epistle to Iohannes Syracusanus that when a Bishop is in a fault hee is subiect to the Apostolique Sea but otherwise all are equall by reason of humility which Christian humility is neuer separated from the trueth He alleadged St. Ierome to Euagrius that wheresoeuer a Bishop shall bee whether in Rome or in Augubium or in Constantinople or in Rheggio all are of the same merit and of the same Priesthood and all successors of the Apostles Hee inueighed against those Theologues who said that St. Peter had ordained the other Apostles Bishops Hee admonished them to study the Scriptures and to obserue that power to teach throughout all the world to administer the Sacraments to remit sinnes to binde and loose and to gouerne the Church is equally giuen to all and finally they are sent into the world as the Father hath sent the Sonne And therefore as the Apostles had authoritie not from Peter but from CHRIST so the successours of the Apostles haue not power from the successour of Peter but from CHRIST himselfe Hee brought to this purpose the example of the tree in which there are many branches but one body onely Then hee iested at these Diuines who had said that all the Apostles were instituted by CHRIST and made equall in authoritie but that it was personall in them and ought not to passe to their successours except that of St. Peter asking them as if they had beene present with what ground authority or reason they were induced to make such a bold affirmation inuented within these fifty yeeres onely expressely contrary to the Scripture in which Christ said to all the Apostles I will bee with you vntill the end of the world which words because they cannot bee expounded of their particular persons onely must be necessarily vnderstood of the succession of all and so they haue beene vnderstood by all the Fathers and Schoolemen to whom this new opinion is directly contrary Hee argued that if the Sacraments be instituted by Christ by consequence the Ministers of them are instituted also and hee that will say that the Hierarchie is de iure diuine and the chiefe Hierarche instituted by his Maiestie must say that the other Hierarche also haue the same institution That it is a perpetuall doctrine of the Catholique Church that Orders are giuen by the hand of Ministers but the power is conferred by GOD. Hee concluded that all these things being true and certaine and denied by the heretiques in many places which the Bishop of Segouia had collected it was necessary they should bee declared and defined by the Synode and the contrary heresies condemned Cardinall Varmiense tooke occasion hence to interrupt him saying as they had agreed that there was no controuersie of this yea that the Confessionists did maintaine the same Therefore that it was superfluous and vnprofitable to put it in question and that the Fathers ought not to dispute of any thing in which the Catholiques and heretiques doe agree Granata rising vp replied that the Augustane Confession did not confirme this but contradicted it putting no difference betweene a Bishop and a Priest but by humane constitution and affirming that the superioritie of Bishops was first by custome and afterwards by Ecclesiasticall constitution And hee demanded againe that this definition might be made in the Councell or the reasons and authority alleadged by him answered The Cardinall replied that the heretiques did not denie these things but onely did multiply iniuries maledictions and inuectiues against the present vses And some other replies passing betweene them Granata full of disdaine and heare said hee referred himselfe to the Nations After this there being some tumult raised and appeased they spake of the other points receiuing the things as they were proposed some grounding themselues vpon the saying of Varmiense and
Bishops that it might not increase by meanes of so many who were prepared to contradict Laynez they would not hold any Congregation for many daies But this leasure did strengthen their opinions and they spake of no matter but of this in euery corner and almost euery day three or foure of them ioyned together and went to some of the Legates to renew the instance And one day the Bishop of Gadici with foure more hauing after the proposition made added that as they confessed that the iurisdiction belonged to the Pope so they were content it should bee expressed in the Canon The Legates beleeued that the Spaniards acknowledging their error would confesse that all iurisdiction was in the Pope and deriued from him but desiring a further declaration that Bishop said that as a Prince doth institute in a Citie a Iudge of the first instance and a Iudge of appeale who though he be superior yet cannot take authority from the other nor vsurpe the causes belonging to him so CHRIST in the Church hath instituted all Bishops and the Pope superiour in whom the supreme Ecclesiasticall iurisdiction was yet so that others had theirs depending on CHRIST alone Fiue Churches complained to euery one that so much time was lost without holding any Congregation which might bee profitably spent but that the Legates did according to their vse purposely suffer it to bee spent in vaine that they might giue forth the Articles of reformation the last day that there might not be time to consider much lesse to speake of them But the Legates were not idle still thinking how they might finde a forme for this Canon which might bee receiued and changed it more then once a day which formes going about and shewing the hesitation of the Legates the Spaniards were not onely encouraged in their opinion but spake also with more liberty so that in a meeting of many Prelates Segouia was not afraid to say that one word would bee cause of the ruine of the Church Seuen dayes being past without any Congregation the thirtieth of October the Legates being in consultation as in the dayes before all the Spaniards with some others required audience and made a new instance that the institution and superiority of Bishops De iure Diuino might bee defined saying that if it were not done they should faile to doe that which is iust and necessary in these times for clearing of the Catholique trueth and protesting they would assist no more in Congregation or Session This being diuulged many Italian Prelates agreed together in the house of Cardinall Simoneta in the Chamber of Iulius Simoneta Bishop of Pescara and came to the Legates the next morning three Patriarches sixe Arch bishops and eleuen Bishops with a request that it might not bee put into the Canon that the superiority is De iure Diuino in regard it sauoured of ambition and was vnseemely that themselues should giue sentence in their owne cause and because the greater part would not haue it put in the occasion might not bee giuen to speake of the Popes authority which they would and ought to confirme When this was knowen in Trent many did beleeue that this instance was procured by the Legats themselues whereupon after Euensong a greater number assembled themselues in the vestry in fauour of the Spanish opinion others in the house of the B. of Modena for the same end and there were foure other assemblies in the houses of the Arch-bishops of Otranto Taranto Rosano and of the Bishop of Parma The tumult proceeded so farre that the Legats were afraid of some scandall and thought they could by no meanes hold the Session at the time appointed and that there was a necessitie to discusse some points of doctrine and propose some matter of reformation before they came to the resolution of the Article which was the cause of so greate a motion And Simoneta complained often that he had little assistance from Mantua and Seripando who howsoeuer they did some thing yet could not hide their thoughts which did incline to the aduersaries Letters of credence came from the Marquis of Pescara to the principall The letters of the Marquis of Pescara Spanish Prelats with commission to his Secretarie to vse the strongest perswasions with them and to aduise them not to touch any thing in preiudice of the holy Sea assuring them that the King would be displeased and that great inconueniences in his kingdomes would ensue saying it could not be expected from their wisedome that they would resolue in any particular before they vnderstood his Maiesties pleasure And he gaue him order to aduise whether any of the Prelates made small account of this admonition or were refractary in obeying because it was the Kings pleasure that they should stand vnited in the deuotion of his Holinesse and should dispatch The answere of the Arch-bishop of Granata expresse Curriers if there were occasion Granata answered that he neuer meant to say any thing against the Pope and thought that whatsoeuer was spoken for the authority of Bishops was for the benefit of his Holinesse being assured that if their authority were diminished the obedience to the holy Sea would decrease also though by reason of his oldage he knew that it would not happen in his time that his opinion was Catholike for which he would be content to die that seeing such contrarietie he was not willing to remaine in Trent because hee expected but small fruit and therefore had demanded leaue to depart of his Holinesse and his Maiesty much desiring to returne that at his departure out of Spaine he receiued no commandement from the King and his Ministers but to ayme at the seruice of God and the quiet reformation of the church which he had truly performed that he thought he had not crossed the Kings will though he made not protession to diue into it but hee knew that Princes when they are requested especially by their Ministers doe easily content them with general tearmes Segouia answered that his meaning neuer was to do the Pope any The answere of Segouia ill office but that he could not gaine-say his opinion because it was for the Catholique truth nor could speake more then he had spoken already hauing neuer since seene or studied any thing concerning this matter Afterwards they retired all together and sent to the King a Doctor of the family of Segouia with instruction to informe his Maiestie that neither they nor any other Prelats could bee reprehended if they knew not how to promote the proiects of Rome because they could not propose any thing but onely deliuer their opinion concerning that which was proposed by the Legates as his Maiestie did well know that it would bee hard so interrogate them and binde them to answere against their conscience that they were assured they should offend GOD and his Maiestie if they should doe otherwise that they could not bee blamed for speaking out of season because they
ordination The Archbishop of Otranto and other Popish Prelates suspected that by such generall words signifying that all holy Orders without making difference are by ordination of CHRIST 〈◊〉 〈…〉 ght be inâ—â—redthat Bishops are equal to the Pope But the Popish Diuines and Canon 〈…〉 did perswade them not to make difficultie because it was manifest by the Canons precedent and subsequent that nothing was spoken of 〈◊〉 Order in which the Pope doth not exceed the Bishops and 〈◊〉 mention made of 〈◊〉 〈◊〉 The same men suspected also the Proheme of the Article of residence where it was said that those who haue cure of soules are bound by Gods commaund to knowe their sheepe c inferring that it was in some sort declared that Residence was by the commandement of God But the greater part of the Papalines were of the contrary opinion saying that all those particulars which are said to bee commanded by God to him who hath charge of soules may be obserued in absence though not so well as in presence and that the wordes following doe prouide against all preludice to his Beatitude They said moreouer that it hauing bin composed by the Cardinal of Maâ—tuâ— and often consulted on this doubt was neuer made and that at Rome likewise they did not thinke it preiudiciall But Otranto and his followers could not possibly bee remoued from their opinion Some of the Spaniards were very earnest for the declaration that the Institution of Bishops and Residence are de iure diuino but were forced to desist because the maior part of their Colleagues were disswadâ—d by Loraine who vsed tearmes of conscience saying it was not good nor acceptable to GOD when the good desired could not bee effected to cause euill by a superfluous and vaine instance that it was sufficient to hinder the preiudice which some thought to haue done the truth by establishing contrary opinions and that if all could not bee now obtained which was desired some thing might bee hoped for hereafter by the assistance of GOD. But Granuta Segouia and some others could not bee remooued by any meanes and on the other side it was not possible to make quiet the Patrâ—arke of Ierusalem or the Archbishop of Otranto and their adherents who resolued to crosse all that was proposed as not seruing to remoue the differences but onely to couer them beeing assured that in the progresse they would returne with greater force and thinking it better in case they must needes breake to doe it before the Session then after Neither were the Legates able to perswade them Notwithstanding these two contradictions matters were established with the other principall Prelates and the ninth of Iuly the generall Congregations began in which all that belongeth to the doctrine and Canones of Order being first read the Cardinall of Loraine gaue an example of speaking briefly and making no difficultie and was imitated by others vntill it came to Granata to speake who said it was an indignitie that the Fathers The Spanish Prelats are constant in their opinion coÌ„cerning the Institution of Bishops should bee thus derided handling the foundation of the Institution of Bishops so long and now omitting it requiring the declaration de iure diuino and wondring why a point so true and infallible should not bee declared He added that all bookes which say the contrary ought to bee condemned as hereticall Segouia adhered to him and said it was an expresse trueth which could not bee denied and that it ought to bee declared to condemne the heretiques who defend the contrary Guadiâ—e Aliffe Morte Maraâ—â—o and some other Spanish Prelates followed some of which said that their opinion was as true as the precepts of the decalogue The Bishop of Conimbri 〈…〉 did complaine publiquely that the trueth was circumuonted by craft that is by ordaining titular Bishops For this did shew that 〈…〉 diction was not essentiall to a Bishopricke nor receiued immediatly from CHRIST And hee required a declaration to the contrarie repeating the conceipt often vsed that a Church and faithfull subiects were as essentiall to a Bishop as a wife to an husband The Decree of Residence being proposed afterwards Loraine did approoue it with the same breuitie onely hee aduised that where the causes of absence are expressed amongst which is vtility of the Church vtility of the Common-wealth should bee added also to remooue all impediment which that Decree might bring to the admission of Prelates to offices and publique Councels wherein he had a generall applause Madruccio who followed spake in the same manner The Patriarke of Ierusalem and the Archbishops Verallo and Otranto refused to deliuer their opinions concerning that Decree whereof the Archbishop Braga when his turne was to speake complained and turning to the Legates told them after a reprehending manner that they ought to vse their authoritie and to force the Prelates to speake their opinions and that it was a bad example in Councell as if they were compelled to bee silent or had an ambition not to speake but when they had followers Whereupon others who resolued to imitate them changed their purpose and consented to the Decree The other Decrees were approoued as they were read but onely that Granata made instance that Residence might bee declared to bee de iure diuino in plaine words because hee said the ambiguous words of the Proheme were vnworthy of the Councell which was assembled to take away and not to increase the difficulties that bookes maintaining the contrary should bee prohibited and that Cardinals should expresly and namely bee comprehended in the Decree This last concerning Cardinals did seeme to please many Whereupon Morone answered that consideration should bee had of it and that it should be spoken of another time They proceeded in the residue and in the end the Patriarch and the two Archbishops consented also to the Decree which was the first thing to make them hope that the Session could be celebrated at the time appointed a thing thought impossible but effected by the dexterity of the Cardinall of Loraine The dayes following the Fathers gaue their voyces concerning the other Articles of reformation In which there was no difference of moment but onely that at the great instance of Pompeius Zambeccari Bishop of Sulmona one particle was remooued out of the Articles of the first Tonsure in which it was said that if the promoted shall committe any delict within sixe moneths after the ordination the ordination shall bee presumed to bee fraudulent and the ordained shall not enioy the priuiledge of the Court and whereas it is decreed that none should bee ordained before hee was appropriated to some Church the innouation of the Decrees made by the Later an Councell was added that those also who were ordained to the title of the Patrimonie should bee applied to the seruice of some Church in which they should actually exercise themselues or otherwise should not bee partakers of the priuiledges This last was taken away also and
by the waters side Oh monstrous extraordinarie madnesse Nothing could bee ratified which the Bishops as if they had beene the common people did Decree vnlesse the Pope made himselfe the author of it An Epistle written by IOHN IEWELL Bishop of Sarum vnto one Seign r SCIPIO a Gentleman in Venice in answere of an expostulatory letter of his concerning the Councell of Trent 1 SIr according to that intimate acquaintance Which hath been betweene vs euer since wee liued together at Padua you beeing imployed in the affaires of your Common-weale l in my studies you write vnto me familiarly that your selfe and many others there with you wonder that since a Generall Councell at Trent hath been summoned by the Pope for the setling of Religion and remoouing of Controuersies and seeing alreadie all other Nations from all parts are there assembled The Realme of England alone hath neither sent any Ambassadours thither nor by any message or letter excused their absence but without any Councell hath altered almost all the forme of the old ancient Religion the former whereof as you say argues a proud stubbornnesse the other a pernicious Schisme For it is a superlatiue crime for any man to decline the most Sacred Authoritie of the Pope of Rome or being called by him to a Councell to withdraw himselfe As for the Controuersies about Religion that it is not lawfull to debate them other where then in such Assemblies For there be the Patriarches and Bishops There bee the learnedst men of all sorts from their mouthes the trueth must be required There bee the lights of each Church There is the Holy Ghost That all godly Princes if any doubt had risen concerning Gods worship still referred it to a publique consultation That Moses Ioshua Dauid Ezechias Iosias and other Iudges Kings Priests did not aduise concerning matters of Religion elsewhere then in an assembly of Bishops That Christ's Apostles and the Holy Fathers held Councels That by this meanes the Trueth displayed her beames Heresies were subdued so was Arrius vanquished so Eunomius so Eutiches so Macedonius so Pelagius And that by the same meanes the present distractions of the world may be composed and the breaches of the Church made vp again if contentions and factions layd aside we would come to a Councell without which nothing can lawfully be attempted in Religion 2 This in effect was the summe of your Letter I doe not now take vpon mee to answere you in the behalfe of the Realme of England by what aduice â—â—â—ry thing hath beene done neither doe I thinke that you expect it from mee or desire it The Counsels of Kings are hidden and secret and so ought to bee You know the old saying nor euery where nor to all nor to all sorts of people Yet 〈◊〉 â—ur old and intimate acquaintance because I see you desire it so earnestly I will briefly and freindly shewe you what I thinke but as hee salesâ— as farre as I Knowe and am able and I doubt not but that will satisfie you 3 Wee wonder say you that no Ambassadours from England come to the Councell I pray you Sir doe Englishmen onely not come to this Councell Were you your selfe present at the Councell Did you take a muster of them Did you count them by the Poll Did you see that all other nations were mett from all parts except onely the English If you haue such a mind to wonder why doe not you wonder at this too that neither the three memorable Patriarchs of Constantinople Antioch and Alexandria nor Presbiter Iohn nor the Grecians Armenians Persians Egyptians Mores Ethiopians or Indians come to the Councell For doe not many of these people beleeue in CHRIST Haue they not Bishops Are they not baptized in the name of CHRIST Bee they not Christians and so called Or did there come Ambassadours from all these nations to the Councell Or will you rather say that the Pope did not call them or that your Ecclesiasticall Decrees take no hold of them 4 But wee wonder more at this that the Pope would afterwards call such men to a Councell whom before hand hee had condemned for Hereticks and openly pronounced them excommunicate without hearing either them or their plea. For that men should bee first condemned and punished and afterwards brought to their triall is absurd and as we say The cart before the horse But I would faine bee resolued of this whether the Popes meaning be to aduise in the Councell concerning Religion with vs whom he accounts Heretiques or rather that wee should plead our cause at the Barre and either change our opinion presently or out of hand bee condemned againe The former is without example and denied heretofore by Iulius the third to those of our side The other is ridiculous if hee thinke so that the English will come to the Councell onely to bee indited and to pleade for themselues especially before him who long since is charged with most heynous crimes not onely by our side but also by their owne 5 Now if England onely seeme to you thus stubborne where then bee the Ambassadours of the King of Denmarke of the Princes of Germanie of the King of Sueden of the Suitzers of the Grisons of the Hanse Townes of the Realme of Scotland of the Dukedome of Prussia Seeing so many Christian Nations are wanting in your Councell it is absurd to misse in your reckoning onely the English But why doe I speake of these The Pope himselfe comes not to his owne Councell and why doe you not wonder at that also For what a pride is this for one man for his owne pleasure to assemble together all Christian Kings Princes and Bishops when hee listeth and to require them to bee at his call and himselfe not to come in their presence Surely when the Apostles summoned assemblies at Ierusalem Peter the Apostle of whose Sea and Succession they brag would not be absent But as I conceiue Pius the fourth the present Pope remèmbreth what happened heretofore to Iohn the 22 that hee came not in a very happy houre to the Councell of Constance for hee came Pope but returned Cardinall Therefore since then the Popes haue prouided for themselues in the rere and kept home and haue withstood all Councels and free disputes For aboue fourty yeeres since when Doctor Martin Luther was cursed by the Pope with Bell Booke and Candle because he had begun to preach the Gospell and to reforme Religion out of GOD's word and had humbly requested that his whole cause might bee referred to the cognisance of a Generall Councell hee could haue no audience For Pope Leo the tenth did see well enough if the matter should come to a Councell that his owne state might come in danger and that hee might perchance heare what he would not willingly 6 Indeede the name of a Generall Councell carries a faire shewe so it be assembled as it ought and affections layde aside all things bee referred to the rule of Gods word
Chalcedon it selfe which was one of those foure that Gregorie compares with the fower Gospells Pope Leo did not sticke to challenge it of vnaduisednesse 21 Therefore we see Councels haue been often opposite one to another And as Leo the Pope abrogated the Acts of Adrian Stephanus of Formosus Iohn of Stephanus And as Sabinian the Pope commanded all Pope Gregories writings to bee burnt as erronious and impious So wee see oftentimes that a later Councell hath repealed all the Decrees of a former The Carthage Councell decreed that the Bishop of Rome should not bee called either The High Priest or The chiefe of Priests or by any other the like name But following Councels haue stiled him not onely Chiefe Priest but also Chiefe Bishop and Head of the Catholique Church The Eliberine Councell decreed that nothing should be painted on the wals of Churches that ought of right to bee worshipped The Councell of Constantinople decreed that Images were not to bee suffered in Christian Churches On the other side the second Nicen Councell determined that Images were not onely to bee placed in Churches but also to bee worshipped The Lateran Councell vnder Pope Iulius the second was summoned for no other cause but to repeale the Decrees of the Pisan Councell So oftentimes the later Bishops oppose those that went before them and Councels damme vp one anothers lights For these men will not be tyed no not to their owne Councels but as far as they please and is commodious for them and wil bring grist to their Mill. The Basil Councel determined that a Councel of Bishops was aboue the Pope But the Lateran Councel vnder Leo decreed that the Pope was aboue the Councell And the Pope does not onely beare himselfe so but also commands him to be held for an heretike that shall thinke otherwise But yet all the Bishops and Abbats in the Councell of Basil say thus He that opposeth these truths is to be accounted an heretike How wil you behaue your selfe I beseech you Whatsoeuer you say or thinke either the Pope or the Councell will esteeme you an heretique All Popes for some ages last past haue opposed these trueths therefore all Popes that liued in these ages haue been Heretiques in the iudgement of the Councel of Basil The same Councell did with an vniforme consent remooue Pope Eugenius a Simoniacal and Schismaticall person and put Amideus in his place But Eugenius vilifies the Councels Decree and though hee were most Simoniacall and Schismaticall yet he continued to bee the Successor of Peter the Vicar of CHRIST and Head of the whole Church of GOD. Hee retained his former dignitie in despight of all their teeth and was magnificently carried as before vpon noble mens shoulders Amideus as one fallen from his horse walked on foote like a simple man and thought himselfe happie that of a Pope he was made a Cardinall The Councell of Trent commanded that Bishops should teach the people and that no one man should haue more then one Spirituall preferment at one time But they contrary to the Edict of their Councell accumulate Benefices and instruct not at all So they make Lawes but obey them not but when they list This is the esteeme they haue alwayes made of their owne Councels and the Decrees thereof 22 And why should wee hope for better successe at this present With what expectation or hope can any one come to the Councell Doe but thinke with your selfe what manner of men they bee vpon whose fidelitie learning and iudgement the weight of this whole Councell the discussing of all questions and the whole state of all things must lye and rest They are called Abbots and Bishops graue persons and faire titles men as it is beleeued of great importance for the gouernment of the Church of GOD. But take from these men their titles the persons they beare and their trappings there will nothing that belongeth to an Abbot or a Bishop remaine in them For they are not ministers of CHRIST dispensers of the mysteries of GOD they apply not themselues to reading or to preach the Gospell they feede not the flocke they till not the ground they plant not the Lords Vineyard nor kindle the fire nor beare the Arke of the Lord nor are the Ambassadours of CHRIST they watch not nor doe the worke of an Euangelist nor performe the duety of their ministery they intangle themselues with secular businesses they hide the Lords treasure they take away the keyes of the Kingdome of God they goe not in themselues nor suffer others they beate their fellow seruants they feede themselues and not the flocke they sleepe snort feast and ryot they are cloudes without water starres without light dumbe dogges slow bellies as Bernard sayth not Prelates but Pilats not Doctours but seducers not Pastors but imposters The seruants of CHRIST saith hee serue Antichrist The Popes will allow none but these to haue place and suffrage in the Councell The care and charge of Christ's Catholike Church must depend vpon their power and iudgement Vpon none but such as these doth Pope Pius relie But good GOD what manner of persons are they They hold it ridiculous to aske that question It is no matter say they how learned or how religious they bee what their aime is or what they thinke If they can sit vpon a Mule if they can ride through the streetes with pompe and with a noyse if they can come into the Councell and say nothing it is sufficient If you beleeue mee not and thinke I speake in iest heare what the facultie of Diuinitie and the whole Sorbone haue determined concerning this matter That which our great masters affirme say they concerning the due assembling of a Councell is to bee vnderstood thus that for the lawfull calling of a Councell it is sufficient that the forme of Law be solemnely obserued For if it should bee disputed whether the Prelates there assembled haue a good intention whether they bee learned especially in the Scriptures and are willing to obey wholesome doctrine it would proue an infinite businesse Those forsooth who fit mute like the statues of Mercurie not knowing what belongs to Religion will determine well concerning all points of Religion and whatsoeuer they say they cannot possibly erre 23 These are obliged to the Pope not through error and ignorance but by oath and religion So that although they should vnderstand the trueth they cannot without periurie make profession of it and are necessitated to breake faith either with God or man For this is the formal oath which they all take I N. C. Bishop will henceforward beare true faith to S. Peter and to the holy Apostolike Roman Church to my Lord the Pope N. and his successors which shall enter canonically I will not be a meanes either by word or deede that he may loose either life or member or be taken prisoner I will not reueale any counsell that hee shall impart vnto mee either by letters or message
hee saith The other Apostles were that which Peter was and had the same fellowship of honour and power Saint Hierome saith the authoritie of the world is greater then that of one Citie Why doe you extoll the custome of one Citie Why doe you make a paucitie whence pride began to giue lawes to the Church Wheresoeuer any Bishop is whether at Rome or at Eugubium or at Constantinople or at Rhegium hee is of the same desert and Priesthood The strength of riches or humblenesse of pouertie maketh a Bishop neither greater nor lesse Gregorie sayth Peter is the chiefe member in the bodie Iohn Andrew Iames are Heads of particular people yet all of them are members of the Church vnder one Head Nay the Saints before the Law the Saints vnder the Law the Saints vnder the Gospel and all that make vp the bodie of the Lord are to bee accounted members and none was euer willing to bee called Vniuersall 29 This is that power which some doe so strenuously defend at this day which whatsoeuer they thinke of the Popes life and religion they would haue to bee most religiously maintained as if the Church could not subsist without it or as if a Councell were no Councell except the Pope did will and command it to be so or as if the whole world must needs be deceaued if it should thinke otherwise Wherefore now that you see that all things are most vniustly handled that nothing is sincerely and fairely caried in Councels you may not wonder that our men had rather tarry at home then take so long and so idle a iourney in which they shall both lose their labour and betray their cause 30 You will say it is not lawfull to make change in Religion without order from the Pope and the Councell Yet the Popes haue changed almost the whole state of the Primitiue Church without any Councell at all You vse a faire smooth speach but it is to couer foule errours The purpose is onely to keepe mens minds in expectation that being wearied with tedious delayes they may at the last despaire of any good For what while the Pope assembleth a Councell while the Bishops and Abbots returne home will they haue GOD's people in the meane while to bee deceiued to erre to mistake themselues to bee ouerwhelmed with errours and want of the knowledge of GOD and so to bee carried to euerlasting destruction Is it not lawfull for any of vs to beleeue in CHRIST to professe the Gospel to serue God aright to flie superstition and idolatrie except they will be pleased to giue vs leaue The state of God's children were most miserable if there being so many errors so generally spread so grosse so blind so foule and so perspicuous and manifest that euen our aduersaries themselues are not able to denie them nothing could be done without the whole world should meet in a generall Councell the expectation whereof is very vncertaine and the euent much more In times past when the Persians inuaded Greece and began to lay all waste if then the Lacedemonians whose virtue was then most eminent amongst the Grecians whose help was requisite as soone as might be had expected a more seasonable moone to make warre in for it was an ancient superstition which proceeded from Lycurgus not to goe forth to fight but in a full moone their Countrie might haue beene spoiled whilst they deferred the time They say delay breeds danger The safetie of God's Church is in question the Deuill goeth about roaring like a Lion seeking whom he may deuoure Simple men are easily deceaued and though they be often touched with a zeal towards God yet they persecute the sonne of God before they be aware And as Nazianzen saith when they purpose to fight for Christ they fight against him Nay the Bishops themselues who ought to haue a care of these things are as though they were but Ghosts carelesse of them or to speake truth they increase the error and make the mist that is in their Religion twice as great as it was Must wee therefore sit idle expecting how these Fathers will handle the matter must wee hold our hands together and doe nothing Nay saith Cyprian there is but one Bishoprique of which euery one holdeth an intire part whereof he is to giue account to the Lord. I will require saith the Lord their bloud at thy handes If any shall put his hand to the plough and looke backe and be sollicitous what others thinke and expect the authoritie of a generall Councell and hide the Lord's treasure in the meane while he shall here this O euill and faithlesse seruant take him away and cast him into outward darkenesse Suffer saith Christ the dead to burie their dead but come thou and follow mee In humane counsels it is the part of a wise man to expect the iudgment and consent of men but in matters diuine Gods word is all in all the which so soone as a godly man hath receiued hee presently yeeldeth and submitteth himselfe he is not wauering not expecteth others Hee vnderstandeth that he is not bound to giue care to the Pope or the Councell but to the will of God whose voice is to be obeyed though all men say nay The Prophet Elias presently obeyed God's command though he thought he was alone Abraham being warned of God went out of Chaldea Lot went out of Sodome the three Israelites made a publike confession of their Religion and did publiquely detest Idolatry without expecting a generall Councell Goe saith the Angel out of the midst of her and partake not of her sinnes lest you tast of her Plagues Hee saith not expect a Synode of Bishops So God's trueth was first published and so it is now to be restored The Apostles first taught the Gospell without a publique Councell in like manner the same Gospell may be restored againe without a publique Councell If at the first Christ and his Apostles would haue caried and differred all vntill a generall Councell when had their sound gone forth into all lands how had the kingdome of heauen suffered violence and how had the violent taken it by force Where now would the Gospell and the Church of God haue beene As for our parts we do not feare and flie but desire and wish for a Councell so that it bee freely ingenuous and Christian so that men doe meet as the Apostles did so that Abbots and Bishops be freed from their oath by which they are bound to the Popes so that that whole conspiracie be dissolued so that our men may be modestly and freely heard and not condemned before they be heard so that one man may not haue power to ouerthrow whatsoeuer is done But seeing it impossible as the times now are that this should be obteyned and seeing that all absurd things foolish ridiculous superstitious impious are defended most pertinaciously and that for custome sake because they haue beene once receiued we haue thought it fit to prouide for our