letter written from Trent weighing the inconueniences that would follow if hee kept the Councell at anchor with the ill satisfaction of the Bishops that were there and the mischiefe that might arise if the reformation should begin In fine perceiuing that it was necessary to put something to the hazard and that it was wisdome to auoid the greater euill he resolued to write backe to Trent to begin the action as they had aduised admonishing them not to broach any new difficulties in matter of faith nor to determine any of the things controuersed amongst the Catholiques and to proceed slowly in the reformation The Legates who vntill then had in the Congregations entertained themselues in generall matters hauing receaued power to goe on proposed in the Congregation of the 22. of February that the first foundation of faith beeing established they ought in the next place to handle another more ample which is the holy Scripture wherein are points belonging to the doctrines controuerted with the Lutheranes and others for reformation of those abuses which are most principall and necessary to be amended and so many that perhaps the time vntill the next Session will not bee sufficient to finde a remedy for all They discoursed of the controuersies with the Lutherans in this subiect and of the abuses and much was spoken hereof by diuers Prelates The Diuines who were thirty in number and almost all Friars had vntill then serued in the Councell onely to make Sermons on Holy-dayes in exaltation of the Councell and the Pope and to make light skirmishes with the Lutheranes but now that controuerted doctrines were to bee decided and the abuses of learned men rather then of others to bee reformed their worth The Diuines begin to be esteemed beganne to appeare And order was taken that in the points of doctrine to be decided articles should be extracted out of the bookes of the Lutheranes contrary to the orthodox faith to bee studied and censured by the Diuines that euery one speaking his opinion of them the matter might bee prepared to frame the Decrees which being proposed in the Congregation and examined by the Fathers when euery mans voyce was knowen that might bee established which was to bee published in the Session And for the abuses euery one should call to mind what hee thought worthy of amendment together with the remedy fit for it The articles for matter of doctrine drawen out of the Lutheranes bookes were 1. That the necessary doctrine of Christian faith is wholy conteyned in the holy Scripture and that it is an humane inuention to adde vnto them vnwritten Traditions as left vnto the holy Church by Christ and his Apostles deriued vnto vs by meanes of the continuall succession of Bishops and that it is sacrilege to defend that they are of equall authority with the old and new Testament 2. That amongst the bookes of the old Testament none should bee reckoned but those that haue beene receiued by the Iewes and in the New the sixe Epistles that is that vnder the name of S. Paul to the Hebrews that of S. Iames the 2. of S. Peter the 2. and 3. of S. Iohn one of S. Iude and the Apocalyps 3. That to vnderstand the Scripture well or to alledge the proper words it is necessary to haue recourse to the texts of the originall tongue in which it is written and to reprooue the Latine translation as full of errors 4. That the diuine Scripture is most easie and perspicuous and that to vnderstand it neither glosse nor comment is necessary but onely to haue the spirit of a sheepe of Christs pasture 5. Whether Canons with Anathematismes adioyned should be framed against all these Articles Vpon the two first the Diuines discoursed in foure Congregations and in the first all agreed that the Christian faith is contayned partly in the Scripture and partly in Traditions and much time was spent in alledging for this places of Tertullian who often speakes of them and many were numbred out of Irenie Cyprian Basil Austin and others yea some said more that Tradition was the onely foundation of the Catholique doctrine For the Scripture it selfe is not beleeued but by tradition But there was some difference how this matter might fitly be handled Vicenzo Lunello a Franciscan Friar was of opinion that in regard the holy Scripture and traditions were to be established for ground of faith they ought first to treat of the Church which is a more principal foundation For the Scripture receiueth authority from it according to the famous saying of Saint Augustine I would not haue beleeued the Gospel if the authoritie of the Church had not compelled me and no vse can be made of traditions but by grounding them vpon the same authority For if a controuersie Discourses about the authoritie of traditions arise about a tradition it will bee necessary to decide it either by the testimony or by the determination of the Church But this foundation being laid that euery Christian is bound to beleeue the Church one may securely build thereon He added that they should take example from all those that haue substantially written against the Lutherans as Fryar Siluester and Ecchiâ—s who haue more alleadged the authoritie of the Church then any other argument neither is it possible to conuince the Lutherans otherwise That it is contrary to the end proposed that is to lay all the foundations of Christian doctrine to leaue out the principall and perhaps the onely ground but certainely that without the which the residue cannot subsist This opinion had no followers Some opposed against it that it was subiect to the same difficulties which it made to others For the Synagogues of the heretiques also would arrogate to bee the true Church vnto whom this authoritie was giuen Others holding it to be a thing most knowen and vndoubted that by the name of the Church the Cleargie ought to bee vnderstood and more properly the Councell and the Pope as head said they ought to maintaine that the authority of the Church is already decided and that to treat of it now were to shew there was difficultie or at the least that it was a thing newly cleered and not most ancient euer beleeued since Christianitie began But Anthonius Marinarus a Carmelite Fryar thought fit to refraine speaking of traditions and said that for decision of the first Article in this matter it was meete first to determine whether the question were facti or iuris that is if the Christian doctrine haue two parts one which was written by the will of God and the other which was forbidden to bee writ but onely taught by word of mouth or if in the whole body of doctrine it hath accidentally happened that all hauing beene taught some part hath not beene committed to writing Hee added that it was a cleere case that the Maiestie of God ordaining the law of the Old Testament appointed it should be necessary to haue it in writing and therefore
the preparatories there is no necessitie to vse any of them at all The Bishop of Feltre put them in minde that the Protestants desired a Councell where themselues might haue a decisiue voice so that if this title be giuen to the Councell that it representeth the Church vniuersall they will draw an argument from hence that some of euery order of the vniuersall Church ought to be present These being two the Clergie and the Laitie it cannot be intirely represented if the Laitie be excluded But for the rest those also of the Councell who assented to the simple title were of opinion that it ought to bee supplied The Bishop of Saint Marke said that the Laikes are most improperly called the Church For the Canons determine that they haue no authority to command but necessitie to obey and that this is one of the things which the Councell ought to decree that the Seculars ought humbly to receiue that doctrine of faith which is giuen them by the Church without disputing or thinking further on it and therefore that it is very meete to vse the title that the Synode representeth the Church vniuersall to make them vnderstand that they are not the Church but ought to hearken to and obey the Church Many things were spoken and they went on without any firme conclusion but onely that the simple title should bee vsed in the next session as it was in the last When this was ended because certaine Prelates desired that at the last they might come to matters substantiall the Legats to giue them satisfaction proposed that they should consider of the three heads contained in the Popes Bulls that is the extirpation of heresies reformation of discipline and establishing of peace how they should beginne these treaties what course they should holde and how proceede that they should pray God to illuminate them all and euery one should speake his opinion in the first congregation In the ende some commissions from absent Bishops were presented and the Arch-bishop of Aix the Bishops of Feltre and Astorga were deputed to consider of their excuse and relate in the Congregation The next day the Legates wrote to Rome that it appeared that the amplification of the title with addition of Representing the Church Vniuersall was a thing so popular and so pleased all that it might easily be spoken of againe and therefore they desired to know his Holinesse pleasure if they should persist in denying it or yeeld vnto them especially vpon occasion of making some Decree of importance as to condemne heresies or the like They gaue aduice also that they had made the proposition for the next Congregation so generall that they might yeelde to the desire of the Prelates which was to enter into the substantiall points and yet enterpose time that they might receiue instruction from his Holinesse They added that the Cardinall Pacceco had aduice that the Emperor had giuen order to many Spanish Bishops men of exemplary liues and learning to goe to the Councel Therefore they thought it necessary that his Holinesse should send ten or twelue Prelates whom hee might trust men fit to appeare for their other qualities that the number of the Oltramontans increasing especially men rare of exemplaritie The Legates desire to make their partie strong and learning they might in some part bee incountred For amongst those that vntill then were in Trent those that had good mindes had little learning and lesse discretion and those that had vnderstanding were discouered to haue deseignes and hard to be gouerned In the next Congregation assembled the eighteenth to vnderstand the The Imperialists desire to beginne with reformation mindes of all concerning the Propositions made in the last the opinions were foure The Imperialists said that the points of doctrine could not bee touched with hope of any fruit because it was first necessary to remooue the transgressions from whence the heresies arose by a good reformation enlarging themselues very much in this field and concluding that so long as the scandall which the World receiueth by the deformation of the Clergie ceaseth not nothing that they can say or preach will euer bee beleeued all beeing perswaded that deedes ought to bee regarded and not words And that they ought not to take example by the ancient Councels because in them either there was not corruption of maners or that was not cause of heresie and in fine that to deferre the treatie of reformation was to shew themselues incorrigible Some few others thought fit to beginne with doctrine and then to passe to reformation alledging that faith is the ground and foundation of Christian life that no man begins to build from the roofe but from the foundations that it is a greater sinne to erre in faith then in other humane actions and that the point of rooting out heresies was put first in the Popes Buls A third opinion was that the points of reformation and faith might ill bee separated because there was no doctrine without abuse nor abuse which drawed not after it the bad interpretation and bad sense of some doctrine Therefore it was necessarie to handle them at the same time for that the world hauing their eyes fixed vpon this Councell and expecting a remedie as well in matters of faith as maners it would be satisfied better by handling them both together then one after another especially if according to the proposition of the Cardinall of Monte diuers deputations were made and one handled this matter and the other that which should be done quickely considering that the time present when Christendome had peace was precious and not to bee lost not knowing what impediments the time to come might bring And the rather because they should study to make the Councell as short as they could that the Churches the lesse while might remaine depriued of their Pastours and for many other respects intimating that which might arise in length of time to the distast of the Pope and Court of Rome Some others among whom were the French men demanded that that of the peace might be the first that they should write vnto the Emperour the most Christian King and other Princes giuing them thankes for the conuocation of the Councel for continuance whereof that they would establish peace and helpe the worke forward by sending their Ambassadours and Prelates and likewise should write friendly to the Lutheranes inuiting them charitably to come to the Councell and ioyne themselues with the rest of Christendome The Legates vnderstanding the opinions of them all and commending their wisedome said that because it was late and the consultation of weight and the opinions various they would thinke of what euery one had said and in the first Congregation propose the points to bee determined Order was taken that there should bee two Congregations euery weeke Two Congregations euery weeke without intimation on Munday and Friday without warning and in the end the Archbishop of Aix hauing receiued letters
held wherein the dilation made vntill the comming of the Protestant Diuines should be published and Fathers elected who together with the Nuncio of Sponto should make the Decree the Protestation and Safe Conduct The Emperours Ambassadours desired to haue the draught of the Safe Conduct before it was published to shew it the Protestants that if it did not giue them satisfaction it might be so amended that they might not haue occasion to refuse it as they did the other The dayes following were spent in the things aforesaid which beeing An exhortation of the Emperours Ambassadour Pictauius to the Protestants finished the Emperours Ambassadours called the Protestants to them and the Ambassadour Pictauius hauing made an eloquent encomiastique oration of the goodnesse and charitie of the Fathers and exhorted them to giue some little part of satisfaction to the Councell as they receiued much from it told them that it was concluded to receiue their Mandats and persons and to heare their propositions and to deferre the conclusion of the points of doctrine though already discussed and digested to expect the Diuines and heare them first That they should haue a very ample Safe Conduct as they desired whereof the draught was made And hee was copious in shewing that these were memorable fauours and graces saying it was necessary to yeeld something to the time and not to desire all at once that when they shall bee entred into the businesse occasion will make them obtaine many things which before seemed hard that the Fathers doe desire the comming of the Diuines that themselues the Emperours Ambassadours haue matters to propose of great moment and doe stand onely expecting that the Protestants should beginne that afterwards they may come foorth themselues also For this cause he prayed them to proceed slowly in their demand that the Pope should submit himselfe to the Councell For the Fathers doe know that there is some thing to bee amended in the Papall greatnesse but withall that they must goe on cunningly that themselues haue dayly experience what dexterity and Art must bee vsed in treating with the Popes Ministers Likewise the reexamination of the things already concluded was not to be proposed in the very beginning because it would bee too great an infamy and dishonour to the Councell Therefore let their Diuine come who should haue a conuenient audience in all things and when they shall see themselues wronged it shall euer be free for them to depart The Protestants retyring themselues and considering the draught of the safe Conduct were not content because it was not like to that of Basill in which foure things more were granted to the Bohemians 1. That they should haue a decisiue voyce 2. That the holy Scripture the practise of ancient Church the Councels and Interpreters conformable to the Scripture should bee Iudges 3. That they might exercise their religion in their houses 4. That nothing should be done in contempt and disdaine of their doctrine Of Who are not content with the forme of the Safe Conduct these foure the second was different from that which was graunted in this draught and the three others were totally left out They suspected also because the Councell did not promise them security in the name of the Pope and Colledge of Cardinals as did that of Basil Yet they resolued not to make mention of this but to demand the inserting of the other 4. clauses and told the Emperours Ambassadours plainly that they could not receiue it in this forme because they had this expresse commission in their instructions Toledo shewed some disdaine that they should not content themselues with that which he and his Colleagues had obtained with so much paines that the chiefe importance was in the security of comming and departing and that the residue appertained to the maner of their negotiation which might more easily be concluded by the presence of the Diuines that it was too much obstinacie to yeeld in nothing and to desire to giue lawes alone to the whole For which cause Toledo the Emperors Ambassadour is offended Church But it not being impossible to remoue them with these reasons from their resolution they said in the end that they would referre it to the Fathers to whom they restored the draught of the safe Conduct with the additions which were required The Legate and presidents vnderstanding the request and resolution of the Protestants shewed the Emperours Ambassadours how vniust and vnmeet their demands were For in the forme or that of Basil they neuer found that it was granted to haue a decisiue voyce in the Councell but that the Scripture practise of the Church Councels and Doctours who ground themselues on it should bee Iudges is sayd because the practise of the Church is called by the name of Apostolicall Tradition and when it is said the holy Fathers it is vnderstood that they ground themselues on the Scripture because they haue no other gounds The third to exercise their Religion in their owne houses is vnderstood with condition that it bee not knowen and done without scandall The prohibition that nothing shall bee done in contempt of them is expresse when it is promised that by no meanes they shall bee offended Therefore that it did appeare that they complayned without cause onely to cauill and in regard there is no hope to content them there doeth remaine nothing but to giue them the Safe Conduct as it is made and to leaue them to their liberty to make vse of it or not The Earle of Mountfort replied that nothing could bee more seruiceable to the publique cause then to take from them all pretences and cauils and to make them vnexcusable to the world therefore in regard there was no reall difference betweene the Safe Conduct of Basil and this to stoppe their mouthes that might bee copied out Verbatim changing onely the names of the persons places and times The Presidents mooued with that subtile and strict answere looked one vpon another and the Legat taking the matter vpon him answered that it should be referred to the Fathers in the Congregation and resolued according to their determination The Presidents did recommend the cause of GOD and the Church euery one to his familiar friends To the Italians and Spaniards they said that it was great iniury to bee compelled to follow a company of Schismatiques who haue spoken vnaduisedly and contrary to Christian doctrine and bound themselues to follow the Scripture onely But vnto all in generall they sayd it would be a great indignitie if the Councell should so speake as that an inextricable dispute should presently arise For in setting downe what Doctors doe ground themselues vpon the Scripture they should neuer agree that it was honourable for the Councell to speake plainely and that the expression made was iust the declaration of the Councel of Basil And such perswasions they vsed as that almost all were resolued not to change the draught hoping that though the Protestants
ministers of Aremboldus went to the Dominican Friars These men in publishing the Indulgences desiring to amplifie the value of them more then others had done before spake many strange things which gaue cause of scandall Whereunto was added the bad life of the Pardoners who in Tauernes and elsewhere in games and other things not fit to bee named spent that which the people spared from their necessary expences to purchase the Indulgences 18 By these meanes Martin Luther an Heremite Friar being stirred vp began Martin Luther speaketh against the Indulgences to speake against the Pardoners first reprehending these new excessiue abuses onely after being prouoked by them hee set himselfe to study this matter being desirous to see the foundations and the rootes of the doctrine of Indulgences Which when he had examined passing from the new to the old 95. Conclusions of Luther abuses and from the building to the foundations he published 95. Conclusions in this matter which were proposed to bee disputed on in Wittenberg Iohn Thecel a Dominican proposed Cōclusions contrary to those of Luther where they being seene and read they were not opposed in any vocall conference because no man appeared against him but Iohn Thecel a Dominican Friar proposed others contrary vnto these in Frankfort of Brandeburg 19 These two files of Conclusions were as one may say a ioyning of issue Wherefore Martin Luther went on to write in defence of his and Iohn Ecchius to oppose them and these Conclusions together with other writings being gone to Rome Siluester Prierius a Dominican Friar wrote against Luther Which contestation enforced both the one and the other partie to swarue from this Iohn Ecchius opposeth Luthers conclusions Siluester Prierius wrot against Luther The doctrine of Indulgences was neuer well vnderstood vntill this time matter and passe to other things of greater importance For the doctrine of Indulgences hauing not beene well examined in former ages which did neuer consider how they might bee defended and maintained or how impugned the essence and causes of them were not well vnderstood Some thought they were nothing but an absolution or freeing made by authority of the Prelate from penance which the Church in the most auncient times imposed by way of discipline vpon the penitent which imposition was assumed in succeeding ages by the Bishop onely after delegated to the penetentiary Priest and in conclusion left wholly to the will of the Confessor and that they deliuered vs not from paying the debt due to the Iustice of God Others thinking that this brought more hurt vnto Christians then benefit who being deliuered from Canonicall punishments became negligent to satisfie the diuine Iustice with voluntary penance began to bee of opinion that they set vs free from both the one and the other but these were diuided Some thought that they set vs free though nothing were giuen in recompence for them Others abhorring that opinion said that by reason of the mutuall participation in charitie of the members of holy Church the penance of one might bee communicated vnto another and free him by this compensation But because it seemed that this was more proper to men of an holy and austere life then to the authority of Prelates there arose a third opinion which made them in part an absolution because authority was necessary for them and in part a compensation But in regard the Prelates liued not in such sort as that they could spare much of their merits for others there was made a treasury in the Church full of the merits of all those who had more of them then would serue their owne turnes the dispensation whereof is committed to the Pope who when he giueth Indulgences recompenseth the debt of the sinner by assigning so much in value out of the treasurie Neither was there The treasure of the Church an end of the difficulties for it was opposed that the merits of Saints being finite and limited this treasure might be diminished Wherefore desiring to make it indeficient they added the merits of Christ which are infinite Whence arose a doubt what need there might be of the little drops of the merits of others when there was an infinite Ocean of the merits of Christ which gaue cause to some to make the treasure to bee onely of the merits of our Sauiour 20 These things so vncertaine at that time and which had no other foundation then the Bull of Clement 6. made for the Iubilie of they yeere 1350 seemed not sufficient to oppugne the doctrine of Martin Luther to resolue his reasons and to conuince him Wherefore Thecel Ecchius and Prierius seeing themselues The aduersaries of Luther prooue the doctrine of Indulgences by common reasons only not strong enough in points proper for this matter betooke themselues to common places and layd for their ground worke the Popes authoritie and consent of the Schoolemen concluding that the Pope not beeing 1518 LEO 20. MAXIMIL 1. HENRY 8. FRANCIS 1. Luther beginneth to speake against the Popes authority and other doctrines of the Romane Church able to erre in matters of faith and hauing approoued the doctrine of the Schoolemen and himselfe publishing the Indulgences to all the faithfull it was necessary to beleeue them as an article of faith This gaue occasion to Martin to passe from Indulgences to the authoritie of the Pope which being predicated by others to be the highest in the Church was by him made inferiour to a Generall Councell lawfully called where of he said there was need in that instant and vrgent necessitie and the heat of disputation continuing the more the Papall authority was aduanced by others the more it was by him abased Notwithstanding he conteined himselfe within the bounds of speaking modestly of the person of Leo sometimes referring himselfe to his iudgement And for the same reason the doctrine of remission of sinnes of Penance and of Purgatorie was set on foote the Romanists seruing themselues of all these common places for proofe of Indulgence 21 Friar Iames Hogostrat a Dominican Inquisitor wrote against Martin Luther Iames Hogostrat his perswasion to the Pope more to the purpose then them all who setting these reasons aside exhorted the Pope to conuince Martin with chaines fire and flames 22 Neuertheles the controuersie grew still more bitter and Martin alwaies 1518 went forwards to some new proposition as occasion was offered Wherefore Pope Leo caused him to be cited to Rome by Hierom Bishop of Ascoli Auditor of Meanes vsed by the Pope to bring Luther to Rome the Chamber in August 1518 and wrote a Briefe to Fredericke Duke of Saxonie exhorting him not to protect him He wrote also to Thomas de Vio Cardinall Caietan his Legat in the diet of Ausburg that he should vse all diligence to commit him to prison and to send him to Rome Diuers meanes were vsed to the Pope that he would be contented to order that his cause might be examined in Germany
laboured to incite the Pope against him and to haue money from him for the warre The Pope seruing himselfe vpon this occasion was wholy set vpon the gaining The Pope seeketh to gaine Milan of Milan for his Nephewes wherein hee was assisted by Margarite bastard daughter to the Emperour married to Octauius Farnese the Popes Nephew and in that respect made Dutchesse of Camerino The Pope promised the Emperour to combine with him against the French King to make many Cardinals of his nomination to pay him for some yeeres 150000. crownes leauing also in his hands the Castles of Milan and Cremona But because the Imperialists required a million of ducats for the present and another million vpon short dayes of payment nothing could bee concluded and in regard the Emperour could not longer tarrie it was agreed to continue the treatie by meanes of the Popes Ministers who should follow the Emperour Caesar shewed he was satisfied with the Councell that by the sending of Legats and assistance of those few Prelats the Catholiques of Germany at the least had knowen his ready mind and because the impediments might be imputed to the French King he concluded that the remedie He mistrustes the Emperour and turneth to the French King was not to be thought vpon vntill it did appeare how the warre proceeded They parted with great demonstrations of mutuall satisfaction yet the Pope mistrusted the Emperour and from that time turned his mind toward the French King But while he was thus doubtfull the league betweene the Emperour and the King of England against France was published which constrained the Pope wholly to alienate himselfe from him For hee saw how much that league preiudiced his authoritie being contracted with one excommunicated anathematized by him cursed destinated to eternall damnation a schismatique depriued of his Kingdome and dominions whose confederation A league betweene the Emperour and King of England made with whom soeuer was void against whom also all Christians Princes were bound by his commandement to take armes and which most imported that still remaining more contumacious and openly despising his authoritie The Pope was much offended with the league this euidently shewed to the world that the Emperour bare no respect vnto him neither spirituall nor temporall and gaue example to all to make no account of his authoritie And the affront seemed to him the greater because Clement who might easily haue temporized in that cause to please the Emperour and for his interests had proceeded against that King who otherwise was well affected and deserued well of the Apostolike Sea To weigh downe these offences the Pope put in the other ballance that the French King had made so many lawes and edicts before named to preserue religion and his authoritie Vnto which was added that the Parisian Diuines the first of August assembling the people by the sound of a Trumpet published fiue and twentie heads of Christian doctrine proposing the bare conclusions and determinations without adding reasons perswasions or grounds but onely prescribing as it were by authoritie what they would haue beleeued which were printed and sent through all France confirmed by the Kings letters vnder most grieuous punishments against whosoeuer spake or taught other wise with another new Decree to make inquisition against the Lutherans These things the rather pleased the Pope because he knew the King did them not so much for the reason related before that is to iustifie himselfe to the world that hee made not warre with the Emperour to fauour the Lutherans doctrine nor to hinder their extirpation but principally to please him and for reuerence of the Apostolicall Sea But the Emperour knowing the Popes complaints answered that the The Emperors answere to the Popes complaints French King hauing made a League with the Turke to the preiudice of Christians as the siege of Nizza in Prouence made by the Ottoman Armie guided by Polinus the Kings Abassadour and the spoiles taken in the riuers of the Kingdome well shewed it was lawfull for him to vse for his defence the helpe of the King of England a Christian though he acknowledge not the Pope as also by the same Popes leaue himselfe and Ferdinand vsed the assistance of the Protestants more auerse from the Apostolike Sea then that King that the Pope vnderstanding the League of the French King with the Turke should haue proceeded against him But hee saw well what difference was made For the Turkisharmie which had so much damnified all the Christians wheresoeuer it went passed friendly by the Popes riuers yea going to Ostia to take in the fresh water on S. Peters day at night for which all Rome was in confusion the Cardinall of Carpi who commanded in the Popes name that was absent put them out of feare being secure by the intelligence which he had with the Turkes The warre and these complaints put to silence the treaties about the 1544 PAVL 3. 〈◊〉 CHARLES 〈◊〉 HENRY 〈…〉 FRANCIS 〈◊〉 councel for this yeere which the next 1544 returned into the field began in the Diet of Spira where the Emperour rehearsing the paines which he formerly took to remedy the discords in religion finally the care diligence vsed in Ratisbon be put them in mind how it not being then possible to compose the controuersies all was finally referred to a general or National Councel 1544. The treaty a 〈…〉 both the Couâ—cell began againe in the Diet of 〈…〉 or a Diet and that afterwardes the Pope at his instance had intimated the Councel where himself resolued to be in person would haue performed it if the war of France had not hundered him But now in regard the discord in religion remaineth the same is accompained with the same inconueniences it is not time to deferre the remedy any longer for which he gaue order they should consider and propose to him what way they thought to be best The businesse of religion was much considered on But because the affayres of the warre pressed them more it was referred to the Diet which was to bee celebrated in December and in the meane space a Decree was made that the Emperour should giue charge to some honest and learned men to write a forme of reformation and that all the Princes should doe the same that all being conferred together that might bee determined in the Diet by common consent which was to be obserued vntil the future generall Councell to be held in Germany or vntill a Nationall In the meane space that all should remaine in peace without raising any tumult for Religion and the Churches of the one and the other should enioy their goods This Recesse did not generally please the Catholikes but some of them because they inclined to the Protestants opinion approoued this middle way Those that were not contented seeing their number to be small resolue to endure it But the warre went on still and the Popes disdaine conceiued for the league with
which commandeth to haue the Hebrew text to examine the relitie of the bookes of the old Testament and the Greeke for a direction in those of the new To approoue a translation as authenticall was to condemne S. Hierome and all those who haue translated If any be authenticall to what end serue the rest which are not it would bee a great vanitie to produce vncertaine copies when there are some infallible That they should bee of the opinion of 9. Hierome and Caietane that euery Interpreter may erre though he haue vsed all arte not to vary from the originall But sure it is that if the holy Councell should examine or correct an interpretation according to the true text the holy Ghost which assisteth Synods in matters of faith would keepe them from erring and such a translation so examined and approoued might bee called authenticall But that any could be approoued without such an examination with assurance of the assistance of the holy Ghost hee durst not say except the Synode did determine it seeing that in the Councel of the holy Apostles a great inquisition was made before But this beeing a worke of tenne yeeres and impossible to be vndertaken it seemed better to leaue things as they had remained 1500. yeeres that the Latine translations should be verified by the originall Texts On the contrary the maior part of the Diuines said that it was necessary to account that translation which formerly hath beene read in the Churches and vsed in the schooles to be diuine and authenticall otherwise they should yeeld the cause to the Lutherans and open a gate to innumerable heresies hereafter and continually trouble the peace of Christendome That the doctrine of the Church of Rome mother and mistresse of all the rest is in a great part founded by the Popes and by schoole Diuines vpon some passage of the Scripture which if euery one had liberty to examine whether it were well translated running to other translations or seeking how it was in the Greeke or Hebrew these new Grammarians would confound all and would be made Iudges and arbiters of faith and in stead of Diuines and Canonists Pedanties should be preferred to be Bishops and Cardinals The Inquisitors will not be able to proceede against the Lutherans in case they know not Hebrew and Greeke because they will suddenly answere the text is not so and that the translation is false and euery nouity or toy that shall come into the head of any Grammarian either for malice or want of knowledge in Diuinity so that he may but finde some grammaticall tricke in those tongues to confirme it will be sufficient to ground himselfe thereon and he will neuer make an end That it doth appeare since Luther began to translate the Scripture how many diuers and contrary translations haue seene the light which deserue to bee buried in perpetuall darkenesse and how often Martin himselfe hath changed his owne translation that neuer any hath beene reprinted without some notable change not of one or two passages but of an hundred in a breath that if this libertie bee giuen to all Christianitie will soone be brought to that passe that no man will know what to beleeue To these reasons which the maior part applauded others added also that if the prouidence of God hath giuen an authenticall Scripture to the Synagogue and an authenticall New Testament to the Grecians it cannot be said without derogation that the Church of Rome more beloued then the rest hath wanted this great benefit and therefore that the same holy Ghost who did dictate the holy bookes hath dictated also that translation which ought to be accepted by the Church of Rome Some thought it hard to make a Prophet or Apostle onely to translate a booke therefore they moderated the assertion and said that he had not a Prophericall or Apostolicall Spirit but one very neere And if any should make dainty to giue the spirit of God to the Interpreter yet he cannot deny it to the Councell and when the vulgar edition shall bee approued and an anathema thundered against whosoeuer will not receiue it this will be without error not by the spirit of him that wrote it but of the Synode that hath receiued it for such D. Isidorus Clarus a Brescian and a Benedictine Abbat a man well seene in this studie went about to remooue this opinion by an historicall narration and said in substance that in the Primitiue Church there were many Greeke translations of the Old Testament which Origen gathered into one volume confornting them in sixe columnes the chiefe of these is called of the Septuagint from whence diuers in Latine were taken and many were taken from the Greeke text of the new Testament one of which most followed and read in the Church and esteemed the best by Saint Austin is called Itala yet so as that the Greeke text ought vndoubtedly to bee preferred But Saint Hierom a man as all doe know skilfull in the knowledge of tongues seeing that of the olde Testament to swarue from the Hebrew trueth by the fault partly of the Greeke interpreter and partly of the Latin made one immediately out of the Hebrew and amended that of the new Testament according to the trueth of the Greeke text Hieroms credit made his translation to bee receiued by many but was reiected by some either because they loued more the errours of antiquitie then new trueths or as himselfe complaineth by reason of emulation But a few yeeres after when enuie was laid aside that of S. Hierom was receiued by all the Latins so they were both in vse one being called the olde and the other the new Saint Gregorie writing to Leander vpon Iob testifieth that the Apostolike Sea vseth them both and that himselfe in the exposition of that booke made choice to follow the new as conformable to the Hebrew text yet in the allegations he would vse sometimes one sometimes another as it best befitted his purpose The times following by the vse of them both composed one taking part of the new and part of the olde according as the accidents required and to this the name of the vulgar Edition was giuen The Psalmes were all of the olde because being dayly sung in the Churches they could not be changed The lesser Prophets are all of the new the greater mixt of both This is very true that all hath happened by the ordinance of God without which nothing can succeede But yet it cannot be said that there was in it greater knowledge then humane Saint Hierome saith plainely that no interpreter S. Ierom saith that no interpreter hath spoken by the holy Ghost hath spoken by the holy Ghost The Edition which wee haue is his for the most part it would bee strange to attribute the assistance of God to him that knoweth and affirmeth hee hath it not Wherefore no translation can bee compared to the text in the originall tongue Therefore his opinion was that the vulgar
not it should bee sayd that faith is formed with charity because that kind of speach is not vsed by Saint Paul but onely that faith worketh by charity Others vnderstood that iustifying faith was faith in generall not saying it was either liuely or dead because they doe both iustifie after diuers manners either compleatly as the liuely or as a beginning or foundation as the historicall faith and of this Saint Paul speaketh when he attributeth iustice vnto it no otherwise then as Philosophie is contained in the alphabet that is as in a basis which is as it were nothing the principall remaining that is to set the statue vpon it This second opinion was iointly maintained by the Dominicans and Franciscans the other by Marinarus and his adherents But the principall point of the difficulty was not touched that is whether a man is iust and then doth iustly or by doing iustly becommeth iust They all agreed in one opinion that to say onely faith doeth iustifie was a proposition of many fenses and all absurd For God and the Sacraments doe iustifie as causes in their seuerall kindes so that the proposition hath that and many other exceptions The preparation also of the soule to receiue grace is a cause in its kinde so that faith cannot exclude that sort of workes But the Articles concerning workes that goe before grace all which Luther condemneth for sinne the Diuines censured for hereticall rather by way of inuectiue then otherwise condemning likewise of heresie the opinion taken in generall that humane workes without faith are sinne thinking it a cleare case that many actions of men are indifferent neither good nor euill and that others there are which though they bee not acceptable to God yet are morally good as the honest actions of Infidels and Christians which are sinners which to call honest and sinnes implieth a contradiction and the rather because in this ranke are included the heroicall actions so much commended by antiquity But Catarinus maintained that man without the speciall helpe of God can doe no worke which may truely bee good though morally but sinneth Catarinus his opinion concerning the value of workes still Therefore the workes of the Infidels who are not excited by God to beleeue and of the faithfull who are sinners before God stirreth them vp to conuersion though they seeme honest to men euen heroicall yet are truely sinnes and hee that commendeth them doth consider them in generall and according to externall appearance but hee that shall examine the circumstances of euery one shall finde they are peruerse and that for this Luther was not to bee condemned notwithstanding hee sayd that the Articles ought to bee censured as they speake of workes that follow preuenting grace which are a preparation to iustification as an abomination of sinne feare of hell and other terrours of conscience For confirmation of his opinion hee brought the doctrine of Saint Thomas that to doe a good worke the concurrence of all circumstances is necessary but the want of one onely is sufficient for an ill So that howsoeuer among the workes considered in generall some are indifferent yet in the singular there is no medium betweene hauing all the circumstances and wanting some Therefore euery particular action is good or euill neither is there to bee found any one indifferent And because amongst the circumstances the end is one all workes referred to a bad end are infected so that the Infidels referring all to a bad end their actions are sins though they seeme heroicall to him that knoweth not their intention Neither doth it make any difference whether the relation to a bad end be actuall or habituall because the iust doth merit though hee referreth not the worke actually to God but habitually onely He said further alleaging Saint Austine that it is sinne not onely to refer the action to a bad end but also not to referre it to a good and because hee defended that without the speciall preuenting assistance of God a man cannot referre any thing to God he concluded that no good morall worke can bee before For this he alleadged many places of Saint Austine to shew that hee was of this opinion He alleadged also places of Saint Ambrose Saint Prosper S. Anselmus and of other Fathers He produced Gregory of Arimini the Cardinall of Rochester who in his booke against Luther was cleerely of the same opinion saying it was better to follow the Fathers then the Schoole-men who are diuided and rather to take the Scriptures for a ground from whence true Theologie is taken then the subtilties of Philosophy which the Schooles haue vsed that himselfe also was of that opinion but hauing studied the Scriptures and Fathers had found the trueth Hee alleadged the passage of the Gospel A bad tree cannot beare good fruit with the amplification which our Sauiour added saying Either make the tree good and the fruit good or the tree euill and the fruit euill He vsed also other arguments and especially the place of Saint Paul that nothing can be cleane to Infidels because their minde and conscience is spotted This opinion was very sharpely impugned by Soto proclaiming it hereticall Soto proclaymeth the opinion of Catarinus to bee hereticall for inferring that man had not libertie to doe well nor could obtaine his naturall end which was to denie Free-will with the Lutheranes Hee maintained a man might by that strength of nature obserue euery precept of the Law in regard of the substance of the worke though not in regard of the end which was enough to auoid sinne Hee said there were three sorts of humane actions one the transgression of the Law which is sinne another the obseruation thereof hauing charity for the end which is meritorious and acceptable to God the third mixt when the Law is obeyed for the substance of the precept which worke is morally good and perfect in its kinde because it accomplisheth the Law making euery worke good according to morality auoiding by that meanes all sin But he moderated this great perfection of our nature by adding that it was one thing to take heede of any one particular sinne and another to beware of all together and sayd that a man might auoid any one but not all by the example of him that had a vessell with three holes who could not stoppe them with two hands but could stop which two of them he would one remaining open of necessity This doctrine did not satisfie some of the Fathers For though it clearly shewed that all workes are not sinnes yet it did not wholly salue Free-will because it will necessarily follow that it is not free in auoiding all sinne But Soto giuing the title of good workes vnto these knew not how to determine whether they were preparatory to iustification It seemed to him they were in regard of the goodnesse of them and it seemed they were not considering the doctrine of Saint Austine approoued by Saint Thomas and other good Diuines
making it a quality and amongst those were foure opinions according to the foure kindes of the qualities some a spirituall power some an habite or disposition others a spirituall figure and the opinion that it was a sensible metaphoricall quality did not want abettors Some would haue it a call relation some a fabrique of the minde who were to declare how farre it differed from nothing The same variety of opinions concerning the subiect was trouble some some placed it in the effende of the soule some in the vnderstanding some in the will and there wanted not who gaue it place in the hands and tongue Ierome of Portugall a Dominican Friar thought that the Sacraments did imprint a spirituall quality before the comming of grace and that it was of two sports one bib which can neuer bee abolished the other which may bee lost and regained the former whereof is called a Character and the later a certaine ornament The Sacraments which giue the first cannot bee reiterated because their effect euer remaineth the others may when their effect is lost This caried a faire shew but was not approoued by many because there was no other author to be found of that ornament but Saint Thomas who also though he begat it yet did not thinke it worthy of education But howsoeuer all agreed in this generall that three Sacraments haue the Character yet some did say modestly that it was to bee approoued as more probable not as necessary Three Sacraments haue a Character others on the contrary that it was an Article of Faith because Innocentius the third made mention of it and was so defined by the Councell of Florence The Article that the honesty of the Minister was not necessary was so discussed by Saint Austine in so many bookes against the Donatists that the Diuines did all agree and besides it was alleadged for a principall ground that the Article was condemned by the Councell of Constance amongst the errors of Iohn Wickliefe They all condemned the eleuenth Article as contrary to the Scripture Tradition and vse of the vniuersall Church The twelfth of the formes of the Sacraments was distinguished as receiuing two sences vnderstanding by forme either the essentiall words as it is sayd that euery Sacrament hath for matter the sensible element and for forme the word or vnderstanding by forme all the forme and rite of the Ministery which includeth many things not necessary but decent And they thought fit to make two Canons thereof by the first condemning him of heresie that sayth that the forme may be changed being instituted by CHRIST But for the second sense though accidentall things may receiue mutation yet when any rite is brought in by publike authority or receiued and confirmed by common vse it should not be in euery mans power to change it but onely in the Popes as Head of the Church vniuersall when it is conuenient for some new respect In the thirteenth of the intention of the Minister they could not dissent from the Councell of Florence which holds it necessary but what intention Concerning the intention of the Minister in the administration of the Sacrament was required was hard to expresse in regard of the variety of opinions about the efficacie and vertue of the Sacraments because there cannot bee the same intention of two who haue diuers opinions The common answere was that the intention to doe as the Church did was sufficient Notwithstanding this exposition the difficulties remained for that mens opinions what the Church is beeing diuers their intention in administring the Sacrament would prooue various also It seemed they might say it was not different when all had the same aime to doe that which hath been instituted by CHRIST and obserued by the Church though a false Church be taken for a true so that the rite of the one and the other be the same In this particular the Bishop of Minori proposed a thing worthy to be repeated A discourse of the Bishop of Minori about the intention of the Minister heere and esteemed by all to deserue great consideration Hee sayd that to the Lutherans who giue no other vertue to the Sacraments then to excite faith which notwithstanding may bee stirred vp some other way it did little import to receiue the true Sacrament Whereupon they say it is not necessary and thinke it not conuenient that the malice of a wicked Minister who hath no intention to conferre the true Sacrament should bee able to hurt because wee are to regard what the faithfull receiueth and not what is giuen But amongst the Catholikes who doe truely attribute to the Sacrament power to giue grace to him that doeth not resist it seeing it happeneth very seldome that grace is obtained by any other meanes surely little children and many who haue but small vnderstanding are saued no other way And ordinary men haue so weake a disposition that it would not suffice without the Sacrament And those few who as Phonixes haue a perfect disposition yet doe receiue greater grace by the Sacrament Therefore it much concerneth a Christian to bee assured that hee receiueth that which is true and effectuall If a Priest hauing charge of foure or fiue thousand soules were an infidell but a formall hypocrite and in absoluing the penitent baptizing of children and consecrating the Eucharist had an intention not to doe what the Church doeth it must bee sayd that the children are damned the penitent not absolued and that all remaine without the fruit of the Communion Neither is it enough to say that faith supplyeth because it doth not helpe children at all according to the Catholike doctrine nor others so much as the Sacrament and to attribute so great vertue to faith were to take all vertue from the Sacraments and to fall into the Lutheran opinion Hee considered how a tender Father would be afflicted when his sonne was about to die if hee doubted of the intension of the baptizing Priest So hee that feeleth himselfe of a weake disposition and is to bee baptized what anxietie will he haue that perhaps the Priest is a counterfeit Christian and mocketh him not meaning to baptize him but onely to wash him in iest And the same may bee feared in confession and receiuing the Eucharist He added if any sayd these cases were rare would to God it were so and that in this corrupt age wee had not cause to doubt they were many But suppose they are very few or but one onely Let there bee a knaue Priest who fayneth and hath not an intention to administer the true Baptisme to a childe who after being a man growen is created Bishop of a great Citie and liueth many yeeres in that charge so that hee hath ordained a great part of the Priests it must bee said that hee being not baptized is not ordained nor they ordained who are promoted by him So in that great Citie there will bee neither Eucharist nor Confession because they cannot bee
the Communion of the Cup but much more because those Iesuites howsoeuer they were the first would bee excepted both from the generall orders with so much petulancie They called to minde the stirres raysed by them in the Session and Torre was particularly noted by Simoneta for hauing written against Catharinus in fauour of residence that it is de iure diuino with insolent termes as the Cardinall sayd Therefore the Congregation beeing ended hee told his Colleagues that it was fit to represse this boldnesse and giue example to others and they agreed so to doe vpon the first occasion In the discussions of the Diuines all were vniforme in condemning the The discussion of the Articles Protestant opinions of heresie in the Articles proposed and did quickly dispatch the others The discourse of euery one was long in prouing the Masse to be a sacrifice in which Christ is offered vnder the sacramentall elements Their principall reasons were That CHRIST is a Priest according to the order of Melchisedec but Melchisedec offered bread wine therefore the Priesthood of CHRIST doeth require the sacrifice of bread and wine Moreouer the Paschall Lambe was a true sacrifice and that is a figure of the Eucharist therefore the Eucharist also must bee a sacrifice Afterwards the prophecie of Malachie was alleadged by whose mouth God reiected the sacrifice of the Iewes saying his Name was holy great amongst the Gentiles and that in euery place a pure oblation is offered to him which cannot bee vnderstood of any thing else which is offered in euery place and by all Nations Diuers other congruities and figures of the old Testament were produced some grounding themselues vpon one and some vpon another In the new Testament the place of Saint Iohn was brought where CHRIST sayth to the woman of Samaria that the houre is come in which the Father shall bee worshipped in Spirit and in trueth and to worship in the holy Scripture doeth signifie to sacrifice as appeareth by many places And the woman of Samaria asked him of the sacrifice which could not be offered by the Iewes but in Ierusalem and by the Samaritans was offered in Garizim where CHRIST then was Therefore they sayd the place was necessarily to bee vnderstood of an externall publike and solemne adoration which could be no other but the Eucharist It was proued also by the words of CHRIST This is my body which is giuen for you which is broken for you This is my blood which is shed for you Therefore there is a breaking of the body and an effusion of blood in the Eucharist which are actions of a sacrifice Aboue all they grounded themselues vpon the words of Saint Paul who putteth the Eucharist in the same kind with the sacrifices of the Iewes and of the Gentiles saying that by it the body and blood of CHRIST are participated as in the Hebraisme he that eateth of the hoast is partaker of the altar and one cannot drinke the Cup of the LORD and eate of his Table and drinke of the cup of Deuils and bee partaker of their table But that the Apostles were ordayned Priests by CHRIST they prooued plainely by the words spoken to them by CHRIST our LORD Doe this in remembrance of me For better proofe many authorities of the Fathers were adduced who doe all name the Eucharist a sacrifice or in more generall termes doe testifie that a sacrifice is offered in the Church Some added afterwards that the Masse was a sacrifice because CHRIST offered himselfe in the supper And they brought this reason for the most principall and prooued the ground thereof because the Scripture saying plainely that Melchisedec offered bread and wine CHRIST could not haue beene a Priest after that order if hee had not done the like and because CHRIST sayd that his blood was a confirmation of the new Testament but the blood which doeth confirme the old was offered in this institution therefore it followeth by a necessary consequence that CHRIST himselfe also did offer it They argued also that CHRIST hauing sayd Doe this in remembrance of me if hee had not offered we could not doe it And they sayd the Lutherans haue no other argument to prooue the Masse to be no sacrifice but because Christ hath not offered and therefore that opinion was dangerous as fauouring the hereticall doctrine It was also more effectually prooued because the Church singeth in the office of the body of our LORD CHRIST a Priest for euer after the order of Melchisedec hath offered bread and wine And in the Canon of the Ambrosian Missal it is sayd that instituting a forme of perpetuall sacrifice hee hath first offered himselfe as an hoast and hath first taught how to offer it Afterwards many authorities of the Fathers were produced to prooue the same On the other part it was said with no lesse asseueration that CHRIST In which the Diuines are much diuided in the supper hath commanded the oblation to bee made for euer in the Church after his death but that hee hath not offered himselfe because the nature of that sacrifice did not comport it And for proofe heereof they sayd that the oblation of the Crosse would haue beene superfluous because mankinde would haue beene redeemed by that of the supper which went before That the sacrifice of the Altar was instituted by CHRIST for a memoriall of that which hee offered on the Crosse but there cannot bee any memoriall but of a thing past therefore the Eucharist could not be a sacrifice before the oblation of CHRIST on the Crosse They alleadged also that neither the Scripture nor the Canon of the Masse nor any Councell euer sayd that CHRIST offered himselfe in the supper and added that the places of the Fathers before alledged ought to be vnderstood of his oblation on the Crosse They concluded that hauing to define the Masse to bee a sacrifice as indeed it was it might most effectually bee done by proofes out of the Scriptures and Fathers without adding such weake reasons This difference was not betweene many and few but diuided aswell the Diuines as the Fathers into almost equall parts and occasioned some contention The former went so farre as to say that the other opinion was an errour and required that it should bee silenced by an Anathematisme condemning of heresie those that say that CHRIST hath not offered himselfe in the supper vnder the sacramentall elements The others said it was not a time to ground ones selfe vpon things vncertaine and vpon new opinions neither heard not thought of by antiquity but that one ought to insist vpon that which is plaine and certaine both by the Scripture and by the Fathers that is that CHRIST hath commanded the oblation All the moneth of Iuly was spent by the seuenteene who spake vpon the first Articles the latter they dispatched in a few dayes rather with iniurious tearmes against the Protestantes then with reasons It is not fitte to relate the particulars but onely
some fewe that are most notable In the Congregation of the â—4 of Iuly in the afternoone Georgius di Ataide a Diuine of the K. of Portugall sought to ouerthrow all the grounds The discourse of Georgius di Ataide of the other Diuines layd to prooue the sacrifice of the Masse by the holy Scripture and said first that it could not be doubted that the Masse was a sacrifice because all the Fathers haue said it in plaine words and replyed it vpon euery occasion and hee began with the Latins and Greekes of the ancient Church and with the Martyrs and came from time to time vntill the present age affirming that there is no Christian writer who hath not called it a sacrifice Therefore it must certainely bee concluded that it hath beene so taught by an Apostolicall tradition the force whereof is more then sufficient to make Articles of faith as this Councell hath maintained from the beginning But this true and solide foundation is weakened by those who would build in the ayre seeking to finde in the Scriptures that which is not there giuing occasion to the aduersaries to calumniate the trueth while they see it grounded vpon such an vnstablesand And hauing thus spoken hee proceeded to examine one after another the places of the old and new Testament alledged by the Diuines shewing that no expresse signification of the sacrifice could be drawen from them To the fact of Melchisedec he answered that CHRIST was a Priest of that order as hee was the onely begotten eternall without predecessor father mother or genealogie And this is prooued too plainely by the Epistle to the Hebrewes where Saint Paul discoursing at large of this place doeth handle the eternitie and singularity of the Priesthood and maketh no mention of the bread and wine He repeated the doctrine of Saint Austine that when there is a fit place for any thing to bee spoken and it is not spoken an argument may bee drawen from the authoritie negatiuely Of the Paschall Lambe he said that it could not be presupposed for a thing so euident that it was a sacrifice and perhaps to him that would take vpon him to prooue the contrary the victory would necessarily bee yeelded and also that it was too hard a metaphor to make it a Type of the Eucharist and not rather of the Crosse Hee commended those Theologues who hauing brought the place of Malachie added that of Saint Iohn To worship in Spirit and trueth because indeed the one and the other did formally speake of the samething and were to bee expounded alike that no difficultie might be made concerning the word Adorare which certainely doth signifie also a sacrifice and the woman of Samaria tooke it in the generall signification But when CHRIST added That God is a Spirit and will bee worshipped in Spirit no man that is not willing to expound all things in an vnproper sence will say that a Sacrament which consisteth of a thing visible and inuisible is purely spirituall but composed of this and the Elementary signe Therefore he that will expound both those places of internall adoration cannot be conuinced and shall haue probability on his side the application being plaine that this is offered in all places and by all Nations and is purely spirituall as God is a pure Spirit And he proceeded and said that the words This is my body which is giuen for you and the blood which is shed for you haue a more plaine meaning if they be referred to the body and blood in their naturall eslence then in their Sacramentall as when it is said CHRIST is the true Vine which bringeth foorth the wine it is not meant that the significatiue vine doth bring foorth Wine but the reall So this is my blood which is shedde doth not signifie that the Sacramentall and significatiue blood was shed but the blood naturall and signified And that which Saint Paul saith of taking part of the Sacrifice of the Iewes and of the table of Deuils is vnderstood of the Rites which GOD did institute by Moyses and of those which the Gentiles did vse in sacrificing so that it cannot hence bee prooued that the Eucharist is a sacrifice that it is plaine in Moyses that in the votiue sacrifices the oblation was all presented to GOD and a part burnt which was called the Sacrifice and that which remained belonged partly to the Priest and partly to him that offered which they did eate with whom they pleased neither was this called to sacrifice but to participate of the thing sacrificed The Gentiles did imitate the same yea that part which was not consumed vpon the Altar was sent by some to bee sold and this is the table which is not the Altar The plaine meaning of Saint Paul is that as the Iewes eating the part belonging to him that offereth which is a remainder of the sacrifice doe partake of the Altar and the Gentiles likewise so we eating the Eucharist are partakers of the sacrifice of the Crosse And this is it which CHRIST said Doe this in remembrance of mee and which Saint Paul said As often as ye shall eate of this bread and drinke of this Cup you shall professe that the Lord dyed for you But whereas it is said that the Apostles were by the words of the Lord ordained Priests to offer sacrifice when hee saith Doe this without doubt it is vnderstood of that which they had seene him to doe Therefore it must be manifest first that he hath offered which cannot be because the opinions of the Diuines are various and euery one confesseth that both the one and the other is Catholique and those who denie that CHRIST hath offered cannot conclude by those words that hee hath commanded the oblation Then hee brought the arguments of the Protestants by which they prooue that the Eucharist is not instituted for a sacrifice but for a Sacrament and concluded that it could not bee said that the Masse was a sacrifice but by the ground of Tradition exhorting them to rest vpon this and not to make the trueth vncertaine by desiring to prooue too much Then hee came to resolue the Protestant arguments and gaue his Auditors ill satisfaction therein for hee recited them with force and good appearance and answered weakely so that hee did rather confirme them This was ascribed by some to the shortnesse of time which remained vntill night and others thought he was not able to expresse himselfe better and Giueth bad satisfaction to the Prelates the most intelligent were of opinion that those answeres did not satisfie himselfe The Fathers murmuring hereat Iacobus Paiua another Portugall Diuine repeated in the next Congregation all his arguments and resolued them with satisfaction of his hearers saying in excuse of his Colleague that he was of the same minde and the testimonies of the Ambassadours and Prelates of Portugall of his honestie and soundnesse of doctrine caused the Legates not to be offended with him Notwithstanding hee
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
a businesse they had in hand in regard all subuersions doe arise and all heresies are spread by meanes of bookes he exhorted them to bee diligent and to let the Synod see the end of the work quickly he said he knew it required much paines and time but considered withal that all the Fathers would contribute their labours to the assistance of the deputies saying that the Congregations were spent in handling questions of no profite and a worke so necessary deferred Hee exhorted in the end that this particular of the Index might be concluded in the next Session The morning being come Laynez spake more then two houres very fitly The discourse of Laynez with great vehemence and master-like The argument of his discourse had two parts the first he spent in proouing that the power of iurisdiction was giuen wholly to the Bishop of Rome and that none in the Church besides hath any sparke of it but from him and the second in resoluing all the contrary arguments vsed in the former Congregations The substance was that there is great difference yea contrariety betweene the Church of CHRIST and ciuill societies For these haue first their beeing and then they frame their gouernement and therefore are free and all iurisdiction is originally in them which they doe communicate to Magistrates without depriuing themselues of it But the Church did not make it selfe nor its gouernment but CHRIST who is Prince and Monarch did first constitute Lawes by which it should be gouerned and then did assemble it and as the Scripture saith did build it so that it is was borne a seruant without any kinde of liberty power or iurisdiction and absolutely subiect For proofe hereof he alleadged places of the Scripture in which the Congregation of the Church is compared to a sowing to the draught of a net and to a building and where it is said that CHRIST came into the world to assemble his faithfull people to gather together his sheepe to instruct them by doctrine and example Then he added that the first and principall ground vpon which CHRIST built the Church was Peter and his succession according to the words which hee spake to him Thou art Peter and vpon this rocke I will build my Church Which rocke howsoeuer some of the Fathers haue vnderstood to be CHRIST himselfe and others the faith of Peter or the confession of his faith yet the more Catholique exposition is that Peter himselfe is vnderstood who in the Hebrew and Syriacke is called a stone And continuing his discourse hee sayd that while CHRIST liued in the mortall flesh hee gouerned the Church with an absolute Monarchicall gouernment and being to depart out of this world left the same forme appointing for his Vicar Saint Peter and his Successors to administer it as hee had done giuing him full and totall power and iurisdiction and subiecting the Church to him as it was to himselfe This he proued of Peter because the keyes of the Kingdome of heauen were giuen to him onely and by consequence power to bring in and shut out which is iurisdiction And to him alone it was sayd Feede that is gouerne my sheepe animals which haue no part or iudgement in gouerning themselues These things that is to bee a Key-keeper and a Pastour beeing perpetuall offices must bee conferred vpon a perpetuall person that is not vpō the first only but vpon all his succession So the Bishop of Rome from S. Peter to the end of the world is true and absolute Monarch with full and totall power and iurisdiction and the Church is subiect vnto him as it was to CHRIST And as when his diuine Maiestie did gouerne it it could not bee sayd that any of the faithfull had any the least power or iurisdiction but meere pure and totall subiection so it must bee said in all perpetuitie of time and so vnderstood that the Church is a sheepefold and a kingdome and that which Saint Cyprian saith that there is but one Bishopricke and a part of it held by euery Bishop is to bee expounded that the whole power is placed in one Pastor without diuision who doeth impart and communicate it to his fellow ministers as cause doth require And in this sense Saint Cyprian maketh the Apostolique Sea like vnto a roote an head a fountaine and the Sunne shewing by these comparisons that iurisdiction is essentiall in that alone and in others by deriuation or participation And this is the meaning of the words so much vsed by antiquitie that Peter and the Pope haue fulnesse of power and the others are of their charge And that he is the onely Pastor is plainely prooued by the words of CHRIST when hee sayd he hath other sheepe which hee will gather together and so one sheepefold should be made and one Shepheard The Shepheard meant in that place cannot bee CHRIST because hee would not speake in the future that there shall be one Shepheard himselfe then beeing a Shepheard and therefore it must bee vnderstood of another Shepheard which was to be constituted after him which can be no other but Peter and his Successors And here hee noted that the precept Feede the flocke is found but twice in the Scripture once giuen by CHRIST to Peter onely Feede my sheepe againe by Peter to others Feed the flocke allotted to you And if the Bishops had receiued any iurisdiction from CHRIST it would bee equall in all and no difference betweene Patriarches Arch-bishops and Bishops neither could the Pope meddle with that authoritie to diminish or take it all away as hee cannot in the power of Order which is from GOD. Therefore he aduised them to beware lest by making the institution of Bishops de iure Diuino they doe not take away the Hierarchie and bring in an Oligarchie or rather an Anarchie Hee added also that to the end Peter might gouerne the Church well so that the gates of hell might not preuaile against it CHRIST being neere vnto his death prayed effectually that his faith might not faile and gaue him order to confirme the brethren that is he gaue him a priuiledge of infallibilitie in iudgement of faith manners and religion binding all the Church to heare him and to stand firmely in that which should be determined by him Hee concluded that this was the ground of Christian doctrine and the rocke vpon which the Church was built Then hee censured those who held there is any power in Bishops receiued from CHRIST because it would take away the priuiledge of the Roman Church that the Pope is the Head of the Church and Vicar of CHRIST And it is very wel knowen what is constituted by the olde Canon Omnes fiue Patriarchae c. that is that hee who taketh away the rights of other Churches committeth iniustice and hee that taketh away the priuiledges of the Church of Rome is an heretike Hee said it was a meere contradiction to say the Pope is Head of the Church and the gouernement