482. Most of these Objections you may find after Soave urged by Archbishop Lawd § 27 c. and reinforced in his Defence by Mr. Stillingfl p. 2. c. 8. By B. Bramh. Vind. c. 9. By Dr. Hammond of Her § 11. and many others whether with more force and advantage than is here set down I must desire you to consult the Authors § 7 These are the principal Exceptions occurring in later Protestant-Writers against the Council of Trent Now I desire your patience to hear on the other side what may be said for it Which Council being by reason of the subjection of the Clergy to so many supreme and independent Princes with so much difficulty conven'd not finally concluded till 18 years after its first sitting interrupted by sickness interrupted by wars managed under several Popes of several inclinations and under often-changed interests of most warlike and rival Princes according to their several advantages or disgusts who now sent now withdrew their Bishops and desired to model its Decrees to the content of their Subjects and secular Peace in their Dominions It must needs encounter great diversity of Accidents and not always retain the same face security frequency splendor and reputation nor the same purity and dis-engagement from secular affairs and national obligations Again * Sitting in the time and for the composing of the greatest and the most powerful considering the engagement of the common people as well as of Princes separation and division that ever was in the Christian Church which departed also from the former unity in so many points of Doctrine and Discipline as never did any before and * driving two main designs at once the reformation of manners in the Church and its Governors and the confutation of errors in the Sectaries It must needs be liable to many Intestine as well as External affronts and hinderances from all sides and in so many decisions seem to some to commit not a few oversights But yet notwithstanding all these Intrigues and all that is produced against it I see not but that both its Authority and Integrity may be rationally and justly vindicated § 8 The Considerations upon it for the more orderly proceeding in them I shall reduce to these Heads 1. Concerning the Generality 1. Liberty and just Authority of this Council or of the persons constituting it to oblige the Churches Subjects 2. or especially those of the West 2. Concerning the Invalidity and also probably the uneffectiveness of such a General Council as the Protestants in stead thereof demanded and as should be limited with all the conditions they proposed 3. Concerning the Legal Proceedings of this Council of Trent 3. especially as to those matters which respect the Protestants 4. 4. The many Definitions and Anathema's of this Council and its pretended-new Articles of Faith 5. 5. Concerning the many Constitutions and Acts of great consequence passed in this Council and confirmed by the Pope for the Reformation of several corrupt practices and disorders observed in the Churches Government or Discipline CHAP. II. Of Councils inferior to General The due Subordinations and other Regulations of them § 9. 1. The several Councils at least so high as the Patriarchal to be called and moderated by their respective Ecclesiastical Superiors or Presidents and nothing to be passed by them without his or by Him without their consent § 10. 2. No Introduction or Ordination of Inferior Clergy to be made without Approbation or Confirmation of the Superior § 11. 3. Differences between Inferiors upon Appeal to be decided by Superiors and those of higher persons and in greater Causes by the Bishop of the first See § 12. where concerning his contest about this with the Africans § 13. n. 2. Yet that no persons or Synods co-ordinate might usurp authority one over another Nor all Causes ascend to the Highest Courts and many without troubling the Synod in its Interval to be decided by its President § 14. 4. Obedience in any dissent happening amongst Superiors to be yielded to the Superior of them The Concessions of Learned Protestants touching the Precidents § 16. 5. No Addresses or Appeals permitted from the Superior Ecclesiastical to any secular Judge or Court § 20. Where That the Church from the beginning was constituted a distinct Body from the Civil State § 21. And what seem to be Her Rights and Priviledges as so distinct § 22. § 9 COncerning the first Head to discern more clearly the true State of this Council assembled at Trent It seems necessary that I first give you a brief account of some things more generally appertaining to these Ecclesiastical Courts Of Councils then assembled as need required for deciding Controversies enacting Laws and preserving the Peace of the Church Catholick which is but one throughout the world there have been always used in the Church these several Kinds or Compositions subordinate in Dignity and Authority one to another 1 Episcopal or Diocesan 2 Provincial 3 National 4 Patriarchal and 5 Oecumenical or General Of which Councils the first Pattern under the Gospel was that held at Jerusalem Act. 15. A. D. 51. Amongst these the lowest Synod or Ecclesiastical Council for governing the Church was Episcopal or Diocesan taking the word in its modern sence consisting of the Bishop of any particular Diocess and his Presbyters the Bishop calling them together and moderating the Assembly the Actions and Decrees of which Synod were appealable from and liable to the Judgment and Censure of an higher Council The next Council was Provincial consisting of all the Bishops of a Province in which were many Diocesses called and moderated and its Decrees executed by the Metropolitan The next Synod to whom also the Actions and Decrees of this Provincial were subject was National consisting of the Metropolitans of several Provinces with their Bishops called and moderated by the chief Primate in such a Nation such were several of the Affrican Councils and particularly that held under S. Cyprian de Baptizandis Haereticis there being of these Provinces or greater Circuits six in Affrick and so many Primates or primae Sedis Episcopi of whom the Chief was the Bishop of Carthage The next a Council Patriarchal consisting of the Metropolitans c. of divers Kingdoms and Countries which were contained under the same Patriarchy this called and moderated by the Patriarch The last and supremest is a Council Oecumenical or General to which I should proceed next to shew you of what persons it is to consist who is to call who is to preside in to regulate and ratifie it c. But this I shall defer till § 34. And because the Regulation and Government that is for the necessary preserving of the Churches firmer Peace and Unity established and observed in these lower Councils is by their being more frequently held much better known and also freely acknowledged by Learned Protestants I will first give you some further Account of this that so you may make
become by this disenabled and deprived of a Vote in Councils ‖ See before §. 43. or are not guilty of a Schism at least since the accord made in the Council of Florence it appears that both in the first assembling of this Council at Trent by Paul the Third and again at the renewing of it by Pius the Fourth in general all Patriarchs Archbishops Bishops c. who by Law or priviledge have voice in General Councils were invited and called to it for so ran the Bulls of the Indiction of it See Soave's History of the Council of Trent l. 1. p. 101. l. 5. p. 435. 3 ly There was an actual war for a great part of the time of this Council 3. between the Christians and the Turks wherein Charles the Fifth twice invaded Affrick once victorious and once beaten during which War we may guess how hard and dangerous a thing it would have been for these Eastern Bishops or Patriarchs in the Turkish Territory to have resorted to any Assembly either in his or in his Enemies Dominions It is not credible saith B. Bramhal †Schism Guarded p. 352. that the Turk will send his Subjects that is four of the Proto-Patriarchs with their Clergy to a General Council or allow them to meet openly with the rest of Christendom in a General Council it being so much against his own Interest But had there been peace yet in so great distance and so great poverty of those Churches their assistance in any great number could not have been expected neither is it probable in the differences they have with the Roman Church though the chief points concluded in Trent against Protestants are none of these that they would have trusted the negotiation of their affairs to a few And upon such considerations as these I suppose it was That the Reformed in the Articles they proposed to the Emperor ‖ Soave l. 7. p. 642. 367. concerning a free Council to which they would submit require not this presence of the Eastern Churches or Patriarchs in it as a condition of their submission to it for indeed in such a conjunction of affairs as was then this would have discovered in them a plain tergiversation But 4 ly Since the Division that caused the convening of this Assembly arose only in the West 4. and did not disturb at all the peace of the Eastern Churches who were for the most of the points controverted in this Council against the new Separatists united in opinion amongst themselves and with the Western Churches there is also from this a fairer apology to be made for their absence and little reason to put them to so great a trouble and charge 5 ly Though these absent their judgment concerning the matters decided in this Council against the Reformed excepting a very few 5. though not delivered in any Provincial Synods then called for that purpose which Synods in such a desolation of that Church could then hardly be convened yet is sufficiently manifested both in their publick Liturgies and other modern Writings and also for several points in former Western Councils wherein the Representatives of these Western Churches have appeared to have agreed with it Of which see what is said in Disc 1. § 34. Disc 3. § 158 c. Especially see the Answer of Jeremias Patriarch of Constantinople returned about some ten years after this Council of Trent was ended I think I may say by God's special Providence to the Wiremberg Divines where the Reformation first began who sent to him the Augustan Confession and invited him to an union of their two Churches and to induce him the easilier to it professed their acceptation together with the Greek Church of the seven first General Councils their words are ‖ Acta Theol. Wirtemb Epist Illam quae à Sanctis Apostolis Prophetis Spiritum Sanctum habentibus Patribus ac Patriarchis super divinas Literas aedificatis septem Synodis traditae est fidem amplectentes To whom He †1. Respons Respondebimus ergo nihil nostrum afferentes sed ex Sanctis septem Oecumenicis Synodis quas vobis probari rectè scribitis ex sententiâ Sanctorum c. Unto every Article of which Augustane Confession the Patriarch returned his Judgment as consonant to other modern Greek Writers so scarce in any thing differing from the Tridentine Decrees After this first assault made upon the Greek Church by the new Reformation thus repulsed by the Patriarch Jeremy In later times by the diligent Negotiations of some Protestant Agents there the Reformed Tenents made a second fair appearance in the East and sollicited an Acceptation of them in the Greek Churches and had prospered so far as that in A. D. 1629 Cyril Lucar first Patriarch of Alexandria and then of Constantinople published a Confession of Faith in several points though somewhat obscurely favouring Calvinism and opposite to the Decrees of Trent which Confession he set forth as owned not only by Himself but the whole Greek Church But upon this second Alarm as it were given unto the Greeks no sooner was this Cyril by a violent death removed out of the Chair but his immediate Successor Cyril ab Iberia in the same year 1639 assembled such a Synod as in such a posture of things could well be procured at Constantinople wherein were also present the Patriarch of Alexandria and of Jerusalem and 23. Bishops and again his Successor Parthenius A. D. 1642. convened another wherein were 25. Bishops and amongst these the Metropolitan of Moscovy both which Synods pronounced Anathema to Cyril Lucar declared his Confession Calvinistical and excommunicated all those who by word or writing should own or defend it In which Synods also against the Articles of this Confession are justified several of those Tenents which were before decreed against the Reformed by this Council of Trent and namely these Transubstantiation or a Corporal Presence of Christ's Body and Bloud with the Symboles Invocation of Saints Veneration of Sacred Images Prayer and Alms for the Faithful Deceased with Repentance as betterable in their present Condition by them Free-will the Seven Sacraments Church-Infallibility c. ‖ See Leo Allatius de perpetuo consensu l. 3. Arhould's Ans to Claud. l. 4. c. 7. Again by occasion of a late Controversie happening in France between Anton. Arnauld a Sorbon Doctor and Mr. Claude a French Minister on this Subject many more Testimonies bearing a very late Date of several Prelates and other Clergy have been upon sollicitation receiv'd out of the East all conspiring with the Decrees of this Council as to the Points they had occasion to speak of such as be those forenamed to which may be added Adoration of Christ's Body and Blood in the Eucharist Evangelical Councils Monastick Vows the Churches Hierarchy c. See a diligent Collection of them in D. Arnauld's Answer to Claude l. 4. and in the Appendix to his Book l.
12. And indeed such an Eye to and Reverence of the Orientals had the Council of Trent that in several passages it seems to take great care * of Anathematizing any such Doctrines as were in those parts commonly received Of which see something besow § 186. or of giving them any occasion to protest against it This said of the absence of the Greeks * § 67 4 ly Neither doth the absence of the Protestant-Clergy hinder this of Trent from being a Lawful and obliging Patriarchal 4. or also General Council 1. First Not the absence of so many of them as were no Bishops because they had no right to sit 1. or vote there if we may be suffered to model that of Trent according to former General and approved Councils 2. 2. Nor the voluntary and un-necessitated absence of such of them as were Bishops though those of a whole Province or Nation be so absent if invited if secured as the Protestants were See below § 92 c. and yet not coming For as hath been shewed in Councils as the Vote so the Presence of some Bishops from a major part of Christian Provinces and a like Acceptation of its Acts after the Council concluded is sufficient to nominate the Council General and render its Acts obliging or else farewel General Councils and their power For these being ordinarily assembled for the rectifying of some part peccant when will not such Bishops as are heterodox fearing some censure or ill success from the rest out-numbring them purposely absent themselves or such Princes as are any way obnoxious as Hen. 8. was having assumed a new Church-Supremacy not prohibit them Of this thus Archbishop Lawd § 27. n. 4. Such a promulgation as is morally sufficient to give notice that such a Council is called is sufficient in case of Contumacy and where they who are called and refuse to come have no just cause for their not coming And D. Field ‖ p. 651. forbears not to pronounce the 5 th Council held at Constantinople under the Emperor Justinian A. D. 553 General when as yet the Prime Patriarch and his Western Bishops were neither present in it at least any considerable number of them nor in absence had approved it General i. e. in case saith he of their wilful refusal See his words set down before § 43. Some other cause therefore must be urged and not this barely of their absence why the Council is not without them Legally General or obliging 3. Nor doth the involuntary absence of some Bishops if hindered by some secular power or also if not admitted 3. or excluded by the Council hinder it from being Legitimate if the excluded be proved such as profess and own those Opinions that have been condemned and the defenders thereof anathematized by former lawful Councils Now whether the Protestant party might justly have been excluded upon this Title see below § 198. Nay further For those Bishops who are not yet condemned by any former Church-Decree yet if they be accused or suspected of some new dangerous Errour it hath not been unusual in former allowed Councils the major part thereof so agreeing to deny them the liberty of sitting or giving their vote therein till first by the judgment of the Council they be cleared of it For which see the Proceedings against Dioscoruus Bishop of Alexandria and his chief Adherents in the 4 th General Council Act. 1. Yet §. 86. n. 1. notwithstanding such just pretensions of excluding the Protestant Divines from the Council of Trent de facto they were not so But had granted to them Plenissimam securitatem as their Safe-Conduct Sess 18 expresseth it Veniendi proponendi loquendi Articulos quoslibet tam scripto quam verbo liberè offerendi cosque Scripturis Sacris Beatorum Patrum Sententiis rationibus astruendi ad objecta Concilii Generalis respondendi c. See also that Safe Conduct before this Sess 13. And some Protestant Divines appeared in this Council upon such security ‖ See Soave p. 374 375. But behold within three Weeks after their arrival there the Protestant Princes that had sent these to treat here an Vnion of Religion and the Peace of Christendom appear in Arms on a sudden invade the Emperor secure and wholly unprovided and narrowly saving himself from their Hands by flight from Ispruck at midnight And their victorious Armes now not far distant from Trent and a rumor spread that they would suddenly possess themselves of the Alpes to hinder the entrance of forreign Forces struck the Council with such a terror that they were necessitated to suspend it for some time and seek their safety by a dispersion of their Members Nor did the Council by reason of the tumults in Germany and wars in Italy and France †Conc. Trid. Bulla cel brat Coâ—e Sess 17. meet again till ten years after this in the beginning of Pius the fourth after that the Reformed Religion had received an incredible growth in those troublesom and distracted times wherein by the Emperor's being constrain'd to grant a Toleration the Evil One had much more advantage to sow his Tares as also at its first birth Protestantism was cherished with a like Toleration by reason of the Invasions of the Turk and the Aids against Him necessary from the Protestant party No sooner had Pius renewed the Council but there was another Safe-Conduct for Protestants published like that under Julius but not made use of But let us now suppose the Council undisturbed in the manner before related §. 68. n. 2. and these Protestant Divines that came to the Council still continuing there and indulged not only 1 the freedom of Disputing but 2 their Decisire Vote Touching which thing see the Caution premised by the Council ‖ Apud Binnium Conc. Trid. Sess 15. That if for that time the Protestants were permitted to give a Placet it should be no prejudice to the Rights or Honour of the present or future Councils which shews the Council not resolved to deny this to them if much stood upon Yet what least advantage to repeat here again something said already in the first Disc § 36. n. 3. could Protestants have extracted from these For the first their Freedom of Disputing and perswading What could they now have said after a thirty years Crowth of their Doctrine that they had not formerly written and the Council perused And with what face could they have declined the exposition of Scriptures by former Ecclesiastical Tradition Councils and Fathers by which they were cast For the latter their power of Voting What signified their number to that of Catholick Bishops Or if the Votes were changed from Personal to National still less relief to them from hence especially if such Nations be considered in a due proportion according to the multitude of their Clergy Which the Protestants well discerned when waving any such trial i. e. of Ecclesiastical matters by Ecclesiastical Judges they
Conditions Luther the first Parent of this new Sect being questioned for his Doctrines and upon this cited to Rome first made Friends to have his cause tried in Germany having been heard and condemned in Germany by Cardinal Cajetan for one a moderat and learned Prelat he now appeal'd to Rome and to the Pope But well perceiving that his Doctrine would also be most certainly condemned there as it was he suddainly intercepted this Appeal with another †See Adam vitae Lutheri made from the Pope to a Council having some ground to imagine that such a Body would never be conven'd to hear his cause nor the Pope call them together from whom was expected a severe Reformation of Him and his Court But afterward seeing that in good earnest such a Council there would be for a Bull was published for one to be held at Vicenza in 1â—37 and well discerning that neither thus the usual former laws of Councils being observed or only this law of all Assemblies that the much major part shall conclude the whole his Doctrine could stand as indeed it did not He began now to vilifie Councils and put out a book De Conciliis in 1â—39 wherein he declares no good but much hurt to have come to the Church by those that had been held formerly not sparing the very First reverenced by the whole Christian world not that of Nice not that of the Apostles Act. c. 15. Some of his Invectives I have set down already in Disc 3. § 78. n. 3. and so here forbear to repeat them Upon this therefore his last Appeale was from Councils to the Holy Scriptures defending himself with a Si Angelus de Coelo Gal. 18. Attendite à falsis Prophetis ‖ Matt. 17.15 Oves meae vocem meam audiunt †Jo. 10. Omnia probantes ‖ 1 Teess 5.21 c. And here he knew himself safe as any Heresie though never so absurd would be in chusing that to be the Judge or decider of the Controversie which could never deliver any new sentence on any side and where the meaning of its former Sentence deliver'd already which all will stand to were it known is the controversie to be decided But his followers rather than utterly to decline a Council which they had formerly to avoid the standing Church-authorities often called for thought sit to change the ancient form thereof and to clog it with such Conditions as if accepted should perfectly secure them from any danger from it Now the Conditions as they are most fully set down in Soave p. 642. though often mentioned elsewhere †See Soave p. 18 65 80. 1. 2 3. are these 1. That it should not be called by the Pope 2. That it should be celebrated in Germany according to the Canon ut illic lites terminentur ubi exortae sunt 3. That the Pope should not preside in but only be part of the Council and subject to the determinations thereof 4. That the Bishops should be free from their Oath given to the Pope that so they may freely and without impediment deliver their opinions 5. That the Protestant Divines sent to the Council might have a deciding voice with the rest 6. That the Holy Scriptures might be judge in the Council end all humane authority excluded § 128 Where note that by humane authority they would exclade amongst other things Apostolorum traditiones Concilia authoritates S. Patrum Which together with the Holy Scriptures as necessary to know the true meaning of them where it is disputed was the Rule that the Council entertained to decide present controversies by Of which see Soave l. 4. p. 344. and 323. where he saith the Council prescribed this Rule to the Divines in their disputations about the Articles proposed to them That they ought to confirm their opinions with the Holy Scriptures Traditions of the Apostles sacred and approved Councils and by the Constitutions and Authorities of the Holy Fathers to avoid superfluous and unprofitable questions and perverse contentions Which rule to judge controversies by was also mentioned in the Safe-conduct Quod causae controversae secundum Scripturam Apostolorum traditiones probata Concilia Catholicae Ecclesiae consensum S. Patrum authoritates tractentur in praedicto Concilio and which also long before this was mentioned in the beginning of the Council Sess 4. where a Decree was made Ad coercenda petulantia ingenia ut nemo suae prudentiae innixus in rebus fidei c. scripturam sacram interpretari audeat contra eum sensum quem tenuit tenet sancta mater ecclesia aut etiam contra unanimem consensum Patrum And such an advice and rule as this we find given not long after the second General Council to Theodosius the Emperour in a time much over-run with divers Heresies which Emperour thinking that all Sects might easily be united in the Truth by convocating them all together and permitting a free Disputation Nectarius Bishop of Constantinople with others rather perswaded him to take this course Vt fugeret to give you it in Sozomen's words ‖ Sozom. l. 7. c 12. Socrat. l. 5. c. 10. institutas cum sectariis disputationes utpote rixarum atque pugnarum fomites Sed ex ipsis quaereret reciperent ne eos qui ante ecclesiae distractionem interpretes ac Doctores fuissent Scripturae sacrae Etenim si borum Testimonia rejecerint à suis ipsorum consortibus explodentur sin autem sufficere eos ad controversias decidendas arbitrabuntur produci oportet eorum libros c. By which books they would soon be convinced of their errour which advice the Pious Emperour commending and proposing this way of ending Controversie to the Heads of the Sectaries they soon discovered to him their Tergiversation and He there upon authorizing only the Catholick Religion vigorously undertook the suppression of the rest Suitable to this among those General Proposals made by the Pope's Nuncio's in Germany and elsewhere before the sitting of this Council this was the first †Pallavic l. 3. c. 13. n. 2. â— Soave p. 64. That the Council might be free and be celebrated in the manner used by the Church even from the beginning of the first General Councils and the second That all those who met in the Council should engage to submit to the Decrees thereof Things to which the Protestants would no way consent The clause contained in the Safe-conduct of deciding controversies per probata Concilia c. they excepted against see Soave p. 344 and 372 and before § 104. and they refused also to stand to any Council that should proceed as the use had been for 800 years before †Soave p. 18. Here then at that time thus the case stood The Pope and the Tridentine Fathers were for admitting the Protestants for excluding the Form a of Council agreeable with the former and again the one for admitting the other for excluding a
would have served much for his ad-advantage when but a few seem'd discontented therewith § 156 But in the next place let us now suppose that the Council un-oppressed the contrary party there had carried all these points against the Pope there could have followed that I discern no such great advantage to Protestantisme thereby as some boast of You may see the consequences endamaging the Pope set down by Soave p. 609 645. some of which are of no great moment and others not truly consequent Certainly the Bishops who contended for their Jurisdiction jure divino intended no such thing as to equal every one himself with the Pope in the Government of the Church or to overthrow thereby * the former Church-discipline * the pre-eminent authority of Primats and Patriarchs conceded by former Councils and * all the jus Ecclesiasticum This may be seen in their argumentations wherein some pleaded a Jurisdiction belonging to all Bishops jure divino and received immediatly from Christ but this not equal with the Popes others their Jurisdiction received jure divino but the use application and matter thereof received from the Pope Soave p. 597 607. 618. 637. Pall. l. 19. c. 6. n. 3. The French allowing from Christ the Popes superiority as was shewed but now †§. 155. only confining his authority within the Canons Soave p. 640. and the Spaniards who most stickled for Episcopal Jurisdiction jure divino yet willingly conceding to the Pope all the power that was acknowledged by the Council of Florence and desiring that both these might be established together as hath been shewed above insomuch as Pall. l. 19. c. 6. n. 6. saith It seemed to some that the contention was reduced to meer words whilst the one would have the Jurisdiction of Bishops to be immediatly from the Pope the others from Christ yet so that the use and matter of such Jurisdiction depended on the Pope And therefore I see no weight in those words of B. Bramh. schis guarded 10. Sect. p. 474. who to S. Ws. asking whether if the Catholick Bishops out of their Provinces had been present in the Council to counterpoise the Italians he would pretend that they would have voted against their Fellow-Catholicks in behalf of Luther and Calvin answereth thus I see clearly that if the Bishops of other Countreys had been proportioned to those of Italy they had carried the debate about Residence yet is not Residence even amongst Protestants voted jure divino the divine Right of Episcopacy and that had done the business of the Western Church and undone the Court of Rome Done the business of the Western Church what meaneth he So as the Pope would have ceased to have had any Supremacy over them why those also allow and submit to it who still hold Episcopal Jurisdiction jure divino as none in the Roman Church are obliged to hold the contrary But suppose the Pope disarmed of Supremacy are thus all the other main differences in points of faith between Protestants and these Western Bishops stated on the Protestant side Or will the Reformed now declare them controversies of small moment as Bishop Bramh. in a vehement assaulting of the Court of Rome seems to relax other quarrels with that Church and yield them to their Adversaries But had any the art first to accord these speculative points of difference which the Protestants have with the Western Churches he need not fear that the Popes supremacy could put any bar between the two Religions Which supremacy those Catholick Bishops or Churches that do most abridge and have their free liberty to maintain what in the Council they would have voted concerning this matter do yet continue in the other points as violent and stâ—ff against the reformed as any § 157 5. Thus much of the Popes and Councils proceedings in those three great points of contention Next concerning the Popes carriage toward the Council for other matters of Reformation 5. wherein he is so much accused to have made unjust obstructions Pallavicino in vindication of Pius the 4th in whose times these Reformations were most agitated and proceeded in hath these words l. 24. c. 12 n. 13. Pius the 4th frequently enjoyned his Legats that a Reformation should be made of his Court and of his Tribunals and especially of the Cardinals which reformation he attempting first at Rome in vain remitted it the more earnestly to the Council as may be seen in C. Borrom letters Pall. l. 22. c. 1. n. 5. l. 21. c. 6. n. 6 7. without any acquainting him first with it frequently grieved and complained that it was not done commended whatever was determined in the Sessions concerning it though unlooked for contrary to his expectation and most damageful to his treasury and to his Court Which words of his are verified both by the frequent Letters to this purpose written to the Council by Carlo Borrhomeo according to the Popes order †Apud Pallav l. 20. c. 5. n. 5. l. 21. c. 6. n. 1 2 6 7. l. 22. c. 1. n. 5 12 13. which you may read at your leasure and by the testimony of Lorraine and others in the Council And indeed how could this be otherwise since Carlo Borromeo that holy man was his chief Adviser and chief Minister to the Council in this and all other affairs who was himself one of the severest Reformers yet not besides the Canons that ever the Church of Christ hath known as the history of his life written by Giussano sheweth § 158 And that actually by this Council a great and severe reformation was decreed the Court of Rome much rectified the Popes Revenue much diminished the Jurisdiction of Bishops whether held immediatly or mediatly from Christ here it matters not much enlarged Residency of Bishops whether it be jure divino or Ecclesiastico strictly enjoyned former dispensations and appeals much restrained I refer you to what the Articles themselves especially in the five last Sessions under Pius make appear and to what is said below in the five Head †concerning them §. 207. c. and * to the testimony of the French Bishops set down above § 77. with whom it was a chief motive to request of the King the accepting this Council because the French Church stood in so much need of the reformations established therein than which say they they could find none more austere and rigorous nor more proper for the present malady and indisposition of all the members of the body Ecclesiastical and * to the testimony of Soave himself recited above § 124. and below § 204. touching the heavy complaint of the Roman Court concerning this reformation and their endeavours with the Pope to hinder for this cause the confirmation of the Council If its laws are not since every where so well observed I desire that the Council or the then Pope may not be indicted for this fault Neither are we for trying the benefit of that Council so much to
fall into such a temptation as it must be in case the whole Representative should erre in matter of Faith I adde to define therein any thing contrary to the Apostles depositum and which Christians may not safely believe or without Idolatry practice and therein find approbation and reception amongst all those Bishops and Doctors of the Church diffused which were out of the Council And though in this case the Church might remain a Church and so the destructive gates of hell not prevail against it and still retain all parts of the Apostles Depositum in the hearts of some faithful Christians which had no power in the Council to oppose the Decree or out of it to resist the general approbation yet still the testimony of such a General Council so received and approved would be a very strong argument and so a very dangerous temptation to every meek and pious Christian and it is piously to be believed though not infallibly certain That God will not permit his servants to fall into that temptation Thus he But if here the Doctor be asked why upon these considerations he doth not submit to all those latter Councils held in the Church that have delivered something opposite to the Protestant Tenents For example all those Councils concerning Transubstantiation held before Luther I suppose his answer is ready because these were not General nor universally accepted But since these were the most General that the Churches Subjects have had in those times for their direction and had also the most universal acceptation that those times could afford unless he would have also the Berengatians the persons condemned in them to accept them an acceptation most unreasonably demanded why do not here also Gods Providence and Promises stand ingaged in compassion to the meek and pious Subjects of the Church that these Councils erre not nor the Christians of those times fall into such a temptation as it must needs be if these the greatest Representatives the Church had in those dayes should misinstruct them in a matter of so great consequence as is the committing of Idolatry ever since See also his Comment on 1 Tim. 3.15 The Church the Pillar and Ground of Truth According to this it is saith he that Christ is said Eph. 4.12 to have given not only Apostles c. but also Pastors and Teachers i. e. the Bishops in the Church for the compacting the Saints into a Church for the building up of the body of Christ confirming and continuing them in all truth that we should be no more like Children carried about with every wind of doctrine And so again when Heresies came into the Church in the first ages 't is every where apparent by Ignatius his Epistles that the only way of avoiding error and danger was to adhere to the Bishop in communion and doctrine and whosoever departed from him and that form of wholsome words kept by him was supposed to be corrupted c. And in his Treatise of Schisme chap. 2. § 10. he speaks in this manner A meek Son of the Church of Christ will certainly be content to sacrifice a great deal for the making of this purchase i. e. of enjoying the Churches communion and when the fundamentals of the faith and superstructures of Christian practice are not concerned in the concessions he will chearfully express his readiness to submit or deposite his own judgment in reverence and deference to his Superiors in the Church where his lot is fallen Methinks he might better have said where his obedience is due For the Church where his lot is fallen may by Heresie or Schisme stand divided from the Church-Catholick Here he allows depositing of our judgment in deference to our Superiors where the Fundamentals of Faith c. are not concerned But would not one think rather that in these points especially a person to be safe should adhere to the Churches judgment rather than his own Suppose a Socinian in the Point of Consubstantiality Doctor Jackson on the Creed §. 295. n 3. l. 2 § 1 c. 6. p. 175. in stating the Question ‖ p. 170. Whether the injunction of publick Ecclesiastical Authority may oversway any degree of our private perswasion concerning the unlawfulness of any opinion or action goes on thus Superiors saith he are to be obeyed in such points as their Inferiors are not at leisure to examine or not of capacity to discern or not of power or place to determine whether they be lawful or no. Again p. 170. In case of an Equilibrium in ones perswasion he argues thus Wheresoever the perswasions or probabilities of the goodness of any action are as great as the perswasions and probabilities of the evill that may ensue a lawful Governours command must in this case rule all private choice either for doing or omitting it The case is all one as in things meerly indifferent for here is an indifferency of perswasions But suppose we have not such indifferency yet p. 172 Whilst men of skill and judgment saith he appointed by God to advise in such matters are otherwise perswaded than we in private are the rule of Christian modesty binds us to suspect our own perswasion and consequently to think there may be some good even in that action wherein heretofore we thought was not And the performance of obedience it self is a good and acceptable action in the sight of God Now what he saith here concering the goodness of an action holds as well concerning the truth of an opinion Again Ibid p. 174. True spiritual obedience were it rightly planted in our hearts would bind us rather to like well of the things commanded for authorities sake than to disobey authority for the private dislike of them Both our disobedience i. e. dissent or non-submission of judgment to the one and dislike of the other are unwarrantable unless we can truly derive them from some formal contradiction or opposition between the publick or general injunction of Superiors and express law of the most High And. c. 4. p. 165. Sundry saith he in profession Protestants in eagerness of opposition to the Papists affirm that the Church or spiritual Pastors must then only be believed then only be obeyed when they give sentence according to the evident and express law of God made evidens to the heart and consciences of such as must believe and obey them And this in one word is to take away all authority of spiritual Pastors and to deprive them of all obedience unto whom doubtless God by his word hath given some special authority and right to exact some peculiar obedience of their Flock Now if the Pastor be then only to be obeyed when he brings evident commission out of the Scripture for those particulars unto which he demands belief or obedience what obedience do men perform unto him more than to any other man whatsoever For whosoever he be that can shew us the express undoubted command of God it must be obeyed of all But
without cure given in Commendam a superintendence over which the Council hath committed for ever either to the Superiors of such Orders or to the Bishops as the Popes Delegates to take care that in the one all religious observance be maintained with all necessaries supplied and in the other the care of souls faithfully discharged and the Vicar sufficiently provided for See Sess 21. c 8. And Sess 25.20 Reform Regul And further c. 21. That for Monasteries Commendatary they for the future shall be conferred only on Regulars A Constitution which in France where very many Monasteries are given by the Prince in Commendams to great Personages hath been one of the chief obstacles of that Princes refusing to accept this Council as to its Acts of Reformation § 220 To ζ. The uniting of Ecclesiastical Benefices As the Council doth allow such an union to be made by the Bishops To ζ. as Delegates of the Apostolick See where one single is not a sufficient maintenance of the Pastor Sess 21. c. 5. Sess 24. c. 15. And allows the same to be done in Bishopricks by the Pope upon Testimonials received from a Provincial Synod of such a necessity Sess 24.13 So on the other side Sess 7. c. 6. It impowers Bishops for ever as the Popes Delegates to inquire into all former unitings of Livings passed within forty years and to void them Nisi eas ex legitimis aut alias rationabilibus causis coram loci Ordinario vocatis quorum interest verificandis factas fuisse constiterit And c. 5. and 7. Constitutes the Bishops likewise visitors of all those having cure that are annexed to Chapters or Monasteries that the incumbent Vicars do their duty and be provided of a sufficient Revenue all manner of priviledges or exemptions being repealed See more below λ § 221 To η. Exemptions This Council hath ordered 1 st That all Churches whatever To η. though formerly exempted those also that are annexed to Colledges or Monasteries be subjected to the yearly visitation of the Ordinary as Delegate of the See Apostolick to see to that the Cura animarum be rightly discharged all things kept in a due repair c. Sess 7 8. 2 ly Sess 22. c. 8. Bishops as Delegates of the Apostolick See are made Executors of all pious Disposures as well Testamentary as of the living Hospitals also and whatever Colledges Confraternities of Laicks Schooles the Almes of the Mounts of Piety c. whatever Exemptions they might have had formerly are subjected to their visitation where it is not otherwise ordered by the Founders to take knowledge of and see executed therein whatever is instituted for God's worship salvation of souls or sustentation of the poor and the Administrators thereof tyed to give to them a yearly account c. 9. 3. Again All Secular Clergy that had formerly any exemption and all Cathedral Chapters formerly exempted under the notion of Regulars which many of them anciently were are likewise submitted for the future to the visitation and correction of the Bishop Sess 6.4 Sess 14. c. 4. Sess 25.6 4. As for Regulars All such living out of their Monasteries and other persons whatever relating to them or otherwise priviledged may be visited corrected punished by the Bishop as are others Sess 6.3 Sess 29.11 Nor may any Regulars preach in any Church not belonging to their Order without the Bishops licence first obtained Nor in Churches of the Order without first shewing to the Bishop a licence from their Superiors and receiving his Benediction 5. Lastly for the Monasteries and Religious Houses themselves exempted from the Episcopal Visitation it is ordered that if the Regular Superiors to whom this is committed omit their duty the Bishop after a Paternal admonition and their six moneths further neglect may proceed to visit and reform them Notwithstanding whatever Exemptions or Conservators appointed of their Priviledges Sess 21.8 § 222 But an universal subjection of Monasteries Universities Colledges to the Ordinary of the place though motioned in the Council was not approved by it Not that such whose publick profession was a stricter life than that of all others should injoy more liberty from Government or at least from that of subordinate and immediate superintendents But because it seemed much more proper that as their Profession was more severe so they should be committed rather to the care of such Superiors who themselves had the same obligations which it was feared that the Ordinary living himself after a Secular way would be more prone to mitigate and relax or some way by contradicting their Orders disturb their Peace And therefore such exemption tended not to an enlargement of their liberty but a confirming their restraints and a quiet and undisturbed observance thereof And such Exemptions and Priviledges we find anciently grated to Religious Houses by Popes famous in Sanctity Of which see many in St. Gregories Epistles not only conceded by himself but mentioned to have been so by his Predecessors See l. 7. Ep. 33. and Ep. 18. And see l. 11. Ep. 8. such Priviledges granted at the request of the Queen of France Yet still as was said but now the Episcopal power is admitted by the Council of Trent in these Houses also upon any continued neglect of their other Superiors when first admonished hereof § 223 To θ. Abuses concerning Indulgences and Collecting the Charities of Christians for pious uses It was ordered Sess To ◠21. c. 9. That the Office of the ordinary former publishers of such Indulgences and Spiritual Favours and the Collectors of such Charities having given so much scandal after the indeavour of three several precedent Councils to reform them and all their priviledges should be taken quite away and hence forward that the Ordinary of the place assisted with two of the Chapter should publish the one and collect the other Gratis § 224 Thus much of this Councils rectifying those things which seemed to minister any just cause of complaint concerning the Pope or his Court where also you see how much the Episcopal Authority is inlarged by the Pope's free Concession to them of so many former Reservations and Exemptions So that Lainez the General of the Jesuites in his speech before the 24. Session †observes That the hand of the Council had fallen heavy upon others without touching at all the Bishops that there was contained in those Articles of Reformation much against the Pope against the Cardinals against Arch Deacons against the Chapters against Parish Priests against the Regulars but against the Bishops nothing And Soave †See Palla l. 23. c. 3. n. 30. p. 343 〈◊〉 on Sess 13. produceth the Priests of Germany complaining of the Reformation and saying That the Bishops authority was made too great and the Clergy brought into servitude And †p. 568. on the 22th Session saith That points of Reformation were proposed favourable to the Authority of Bishops that the Legats proceeding might not be hindered by the opposition of
any From all which you may further gather what truth his words have set in the entrance of his History †p. 2. That the Bishops hoping to regain the Episcopal Authority usurped for the most part by the Pope now wholy lost it and the Pope fearing a Moderation of his former exorbitant power had it now much more than ever established and confirmed § 225 Next to proceed to the Grievances concerning the Clergy To To The Complaint concerning unfit and unworthy persons elected both into Bishopticks and inferior Benefices of Cure 1 st For the future Election of Bishops this Council ordered Sess 24. c. 1. That there should be drawn up by the Provincial Synods a certain Form for taking Informations and examining the Persons nominated to such Ecclesiastical Dignities to be approved by the Pope Then concerning the particular Person to be elected an Instrument of the Examination made according to the Form prescribed is to be sent to his Holiness And this Instrument there first to be perused by four Cardinals who if they also approve are to subscribe it and to affirm Se certo to give you the words of the Canon existimare sub periculo mortis aeternae idoneos esse qui Ecclessis praeficiantur the relation also of these Cardinals is to be made in one Consistory but the deliberation deferred to another that things may be more exactly weighed The person also to be chosen is particularly to have the Testimonial of his Ordinary or of the Pope's Nuncio residing in such place Sess 22. c. 2. And what course is observed in Bishops the same ordered to be in the Election of Cardinals Sess 24. c. 1. Lastly the Council admonisheth in General * all those who have the Right of any such Collation Eos mortaliter peccare nisi eos praefici curaverint quos not dignos but digniores Ecclesiis magis utiles ipsi judicaverint And particularly * the Pope that if he be faulty herein either as to the Promotion of Cardinals or Bishops unfit Ovium Christi sanguinem quae ex malo negligentium sui Officii immemorum Pastorum regimine peribunt Dominus Noster Jesus Christus de manibus ejus sit requisiturus § 226 This for the Election of Bishops Next For the Election of worthy Persons into inferior Church-Benefices with Cure 1st It is ordered Sess 24. c. 18. That whoever the Patron be there be six Examiners nominated by the Diocesan Synod all which or at least three of them together with the Bishop are at a time prefix't publickly to try the sufficiency of such as are presented and only such a person as is approved by them or if many be presented who is thought the more worthy is to be admitted to such Benefice without such Examination and approvement the Collation of such Benefice to be accounted Surreptitious and another Election to be made The Bishop being permitted thus to choose the Person even where the Pope gives Institution It a Sanctissimus voluit saith the Congregation of Cardinals appointed for the Interpreters of the Decrees of the Council †In 24. Sess c. 18. fig. 33. quia Episcopus melius cognoscit personas Pius the Fourth †Pallavic l. 22. c. 1. n. 18. quoting Card. Borrom letter to the Legats having also before this Session concerning Benefices in his Disposal made this free offer to the Fathers of the Council 1. Either that henceforth all Benefices having Curam Animarum should be in their Gift and the other without Cure in his Or that henceforth he would bestow them on none who shall not also be by the Ordinary approved worthy 3. Or that he would only make his Election out of such Persons worthy and of the Diocess of whom the Bishop should send him a Roul After which the Council agreed upon the Constitution forementioned Which not escaping Soave's Censure who saith That it was framed with exquisite artifice and with a fair shew makes the Bishops Patrons to give the Cure to whom they please upon pretence of Examinations But yet taketh no profit from the Court of Rome The Institution still being reserved to the Pope and a Bull to be had from thence Pallavicino †l. 23. c. 3.12 returns this answer That any reasonable man may well observe what a loss here of his own benefit the Pope consented to for the benefit of the Church when he was pleased to take from himself the bestowing according to his own choise by this being now left to the Bishop and the Examiners of so many Benefices as should happen to be vacant for eight months in the year in so many Kingdoms of Christendom and when he deprived his Court of that frequent Concourse formerly made to it of so many forreign Ecclesiasticks who otherwise must first have made themselves known there for the obtaining these Benefices at home § 227 2. Again to remove all temptations arising from gain to introduce persons into the Clergy of less worth It is ordered Sess 21. c. 1. that all things be passed Gratis save that the under-officers such as have no set stipend may receive some small fee not to exceed the tenth part of a Crown for their labours provided the Collator share nothing in it Nihil saith the Council pro collatione quorumcunque Ordinum etiam clericalis Tonsurae necpro litteris dimissorus aut testimonialibus nec pro sigillo nec alia quâcunque de causâ etiam sponte oblatum Episcopi alii ordinum Collatores aut eorum Ministri quovis praetevtu accipiant Notarii vero in iis tantum locis in quibus non viget laudabilis consuetudo nihil accipiendi pro singulis liteais dimissortis aut Testimonialibusque decima in in tantum unius aurei partem accipere possint dummodo eis nullum Salarium sit constitutum pro officio exercendo nec Episcopo ex Notarii commodis aliquod Emoluentum ex eisdem Ordinum Collationibus directe vel indirecte provenire possit tunc enim gratis operam suam eos praestare omnino teneri decernit And Qui secus fecerint tam dantes quam accipientes ultra divinam ultionem paenas a jure instictas ipso facto incurrant which Decree is understood also of the Collation of Benefices and of Dispensations See the Exposition of the Congregation of Cardinals on this Decree § Item Declarat § 228 3 ly To see also the Parochial duties rightly discharged by the Clergy It is ordered Sess 24.3 That the Bishop by himself or his Vicar visit yearly his Diocess or if large the greatter part of it and the Remainder in the year following and that the Provincial Councils punish any Bishops neglects herein § 228 4 ly Ordered also Sess 29. c. 4. That the Bishop as Apostolical Delegate where the People of a Parish are very numerous may either erect a new dividing the Profits or compel the Rector of such Parish when not able alone to perform the Pastoral Duty to so