first pleased them all The Legates accompanied with the Prelates went to the Church with the vsuall ceremonies on Thursday the thirteenth of Ianuary and held the Session where Andreas Cornarus Archbishop of Spalato sang Masse Thomas Stella Bishop of Salpi did preach and the Decrees of faith and reformation were read The first conteined sixteene heads with their prohemes and thirty three anathematismes After it had forbid to beleeue preach or teach otherwise then was constituted and expressed in that Decree it declared in substance 1. That neither Gentiles by naturall meanes nor Iewes by the letter of Moyses hath been able to free themselues from sinne 2. Whereupon GOD sent his Sonne to redeeme the one and the other 3. Who though he died for all yet those onely enioy the benefit vnto whom his merit is communicated 4. That the iustification of the wicked is nothing but a translation from the state of the sonne of Adam into the state of the adopted sonne of God by IESV CHRIST which after the publication of the Gospel is not done without Baptisme or the vow thereof 5. That the beginning of iustification in men of age proceedeth from preuenting grace which inuiteth to dispose themselues consenting and cooperating with it freely which they doe willingly and might refuse 6. The manner of the preparation is first to beleeue willingly the diuine reuelations and promises and knowing ones selfe to bee a sinner to turne from the feare of Gods Iustice to his mercie to hope for pardon from him and therefore to begin to loue him and hate sinne and finally purposing to bee baptized to begin a new life and keepe the commandements of God 7. That iustification followeth this preparation which is not onely a remission of sinnes but sanctification also and hath 5. causes the finall the glory of God and eternall life the efficient God the meritory CHRIST the instrumentall the Sacraments and the formall iustice giuen by God receiued according to the good pleasure of the holy Ghost and according to the disposition of the receiuer receiuing together with remission of sinnes faith hope and charitie 8. That when Saint Paul saith that man is iustified by faith and gratis it ought to be vnderstood because faith is the beginning and the things that precede iustification are not meritorious of grace 9. That sinnes are not pardoned to him that vaunteth and reposeth himselfe onely in the confidence and certainty of the remission Neither ought it to be said that onely faith doth iustifie but euery one as hee should not doubt of the mercie of God the merits of CHRIST and efficacie of the Sacraments so in regard of his owne indisposition he may doubt because he cannot know by certainty of infallible faith that he hath obtained grace 10. That the iust are more iustified by obseruing the Commandements of God and the Church 11. That it cannot be said that the Commandements of God are impossible to the iust who though he fall into veniall sinnes yet ceaseth not to be so that no man ought to relie on faith onely nor say that the iust sinneth in euery good action or committeth sinne if he do any thing for reward 12. That no man should presume hee is predestinated beleeuing that the iustified can sinne no more or sinning can promise himselfe repentance 13. That no man can promise to himselfe absolute certaintie to perseuere vntill the end but should put his hope in the assistance of God who will continue if man faile not 14. That those that are fallen into sinne may againe receiue grace beeing stirred vp from aboue to recouer it by repentance which differeth from baptisme because it containeth not only contrition but sacramental confession Priestly absolution at the least in vow and satisfaction besides for the temporall punishment which is not alwayes remitted altogether as in baptisme 15. That the grace of God is lost not onely by infidelity but by any mortall sinne though faith bee not lost by it 16. It proposeth to the iust the exercise of good workes by which eternall life is gained as grace promised by the mercie of God and a reward due to good workes by the diuine promise And it concludeth that this doctrine doth not establish any iustice of our owne refusing the iustice of God but the same is said to bee ours because it is in vs and of GOD being infused by him for the merit of CHRIST In fine to make euery one vnderstand not only the doctrine to be followed but that also which is to be auoided it addeth Canons against him that saith 1. That a man may bee iustified without grace by the strength of humane nature and doctrine of the Law 2. That grace is giuen to liue well with greater facilitie and to merit eternall life as if free The Canons will can doe it but with difficultie 3. That a man may beleeue loue hope or repent as he ought without the preuention or assistance of the holy Spirit 4. That free will excited by GOD doeth not cooperate to dispose vs to grace nor can dissent though it would 5. That after the sinne of Adam free will is lost 6. That it is not in the power of man to doe ill but as well bad as good workes are done not onely by Gods permission but by his owne proper working 7 That all workes done before iustification are sinnes and that a man sinneth the more by how much the more hee laboureth to dispose himselfe vnto grace 8. That the feare of hell which maketh vs abstaine from sin and to flie to the mercy of GOD is sin 9. That the wicked is iustified by faith onely without preparation proceeding from the motion of his will 10. That man is iustified without the iustice by which CHRIST did merit for vs or is formally iust by that 11. That he is iustified onely by the imputation of the iustice of CHRIST or onely by remission of sinnes without inherent grace and charitie or that the grace of iustification is onely the fauour of GOD. 12. That iustifying faith is nothing but confidence in the mercy of GOD who remitteth sinnes for CHRIST 13. That for remission of sinnes it is necessary to beleeue they are remitted not doubting of ones own indisposition 14. That man is absolued and iustified because he doeth firmely beleeue it 15. That he is bound by faith to beleeue that hee is in the number of the predestinated 16. That one may be certaine he hath the gift of perseuerance without speciall reuelation 17. That onely that the predestinated obtaine grace 18. That the Commandements of God are impossible to the iust 19. That there is no other Euangelicall precept but of faith 20. That the iust and perfect man is not bound to obserue the Commandements of God and the Church or that the Gospel is a promise without condition of obseruing the Commandements 21. That CHRIST is giuen for a redeemer not for a law-maker 22. That the iustified may
calumnies raised against him that he procured a schisme when he demanded a Councel in Trent to vnite Christendome and for Piacenza that it was a member of the Dutchie of Milan many yeeres vniustly vsurped by the Popes and if they haue title to it let it bee shewed and hee will not faile to doe iustice The Pope seeing his spirituall weapons would doe no good without the temporall changed his opinion and sought to make a strong League against the Emperour wherein he found many difficulties not being able to perswade the Venetians to enter into it and the Frenchmen requiring the consent of the Consistory in regard of the Popes decrepite age and a pawne of money which the Pope was not willing to lay downe in regard of the great charge he was at fearing it would be greater for which cause he had layd as great burthens His Holinesse endeauoureth to make a strong league against the Emperor but finding difficulties in it knoweth not what to doe on his subiects as they were able to beare and sold and pawned as much as he could and giuen order for granting of all sorts of dispensations and fauours to whomsoeuer would giue money to supply the wants of the Apostolique Sea For the Councel he was most resolute not to let it bee out of his owne Territories and besides other vrgent reasons that of his owne and the Popedomes reputation was added that the Emperour should not compell him But he knew not how to induce him and Germany to giue consent To let it vanish sometimes seemed good vnto him and sometimes not and he often discoursed thereof with the Cardinals both in Consistory and priuately But finally hee resolued to put to hazard the determination for which hee knew he was insufficient not onely for the reasons before alleaged but for other weightie respects which passed in Germany For Caesar at the returne of the Cardinall of Trent to Ausburg vnderstanding the Popes minde and the answere hee gaue to Mendoza at the end of December which caused him to giue ouer for the Protestation as hath beene sayd and thinking that the Pope by requiring the restitution of Piaconza sought to diuert all speech of the Councell was assured that so long as he liued either the returne would not be or the resolution would bee protracted and therefore thought fit before he disarmed to set Germany at peace in matters of religion Hereof a proposition was made in the Diet and order taken The Emperor resolueth to settle a peace of religion in the Diet. that choyse should be made of persons fit for this good worke Those were chosen who were esteemed the best who not agreeing all was referred to Caesar Hee elected three Iulius Flugius Michael Sidonius and Iohannes Islebius These after long consultation composed a forme of Religion which was often examined reuiewed and changed first by themselues and then by diuers persons vnto whom the Emperor caused it to be shewed Therefore a forme is composed called the Interim and some of the principall Ministers of the Protestants were also called that they might approoue it But it had so many alterations additions and diminutions that it appeared to be the worke of many men who had contrary ends Finally it was reduced into that forme in which it now is the Legate sent a copie thereof vnto Rome by the Emperours consent who was willing to vnderstand the Popes opinion and by the counsell of the maior part of the Prelates who seeing the controuersies betweene the Pope and the Emperour feared that the Emperour would obey him no longer a thing much abhorred by them for the inbred and inueterate opinion of the Dutchmen to maintaine the dignitie of the Pope which is the only counterpoise of the Emperours authoritie whom without his assistance they were not able to resist if according to the vse of ancient Christian Princes they would keepe them within their bounds and remooue the abuses of the renowned libertie of the Clergie The Booke contayned twentie fiue heads Of the state of man in innocencie Of the state of man after sinne Of the redemption by CHRIST Which contemeth 25. heads Of Iustification Of the fruits thereof Of the manner how it is receiued Of charitie and good workes Of beliefe of the remission of sinnes Of the Church Of the signes of the true Church Of the authoritie thereof Of the Ministers of the Church Of the Pope and Bishops Of the Sacraments Of Baptisme Of Confirmation Of Penance Of the Eucharist Of extreame Vnction Of Order Of Marriage Of the Sacrifice of the Masse Of the memory intercession and inuocation of Saints Of the Communion Of the Ceremonies and vse of the Sacraments To recite here the substance of them would be too long tedious and vnprofitable because the consequences which began from that Doeth not continue long booke lasted not long It had the name of the Interim prescribing what to beleeue vntill all was established by a generall Conncell When the copie came to Rome euery one was amazed first in generall that a temporall Prince in a secular assembly should meddle with religion and not in one Article onely but in all The learned called to minde the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Zeno the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Heraclius and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Constance and what diuisions these Imperiall constitutions in matter of religion made in Christendome And is censured in Rome and said that vntill then there were three names vnluckie to the Church bringing into it many diuisions vnder pretence of vnitie to which might be added this fourth the Interim of Charles the fifth They doubted that this beginning of the Emperour would end where Henry the eight King of England did arriue to declare himselfe Head of the Church which would haue so much more compasse as Spaine Italy Germany and other adiacent Countreys were greater then one Island which in appearance did make shew to containe one Catholike doctrine but was very farre from it Descending to particulars they reprehended that in the points of originall sinne iustification the Sacraments Baptisme and confirmation the doctrine determined by the Councell was not set downe and that collection being made to bee obserued vntill the Councell in regard the Councel concerning those points was made already what else could bee said but that it was precisely to be obserued But to haue published another doctrine was to annihilate the Counsell and that the Emperours cunning was more to be suspected then euer seeing that hee made so earnest a request that the Councell should returne to Trent and did at the same time take away all authority from whatsoeuer was constituted by it They condemned the whole body of that doctrine for that it contained ambiguous speeches which superficially considered did receiue a good sence but inwardly were full of poyson that in some parts it did purposely stand onely vpon the generall that the Lutherans might expound
King did oppose by his Ambassadour Marleus M 〈…〉 assisted by Vergerius who knowing the searets and ends of the Romanes told Vergerius discouereth the secret ends of the Romanists to the Suisses and Grisons him how hee should perswade that nation and wrote also a Booke in this subiect so that in the Diet of Bada which then was helde not onely the Euangelicall but the Catholique Suisses also were perswaded not to send any and the Crisons entring into suspicion vpon the aduertisements of Vergerius that the Pope did plotte something to their preiudice did recall Thomas Planta Bishop of Coira who was already in the Councell In Trent the Congregations of the Diuines were diligently hastened who though they spake according to the order of the twelue Articles yet all the matter of Penance was handled not as the Schoole-men only but also as the Canonists doe handle it following Gratian who maketh a question thereof diuided for the length of it into sixe distinctions and the manner prescribed by the Presidents to deduce and prooue the conclusions from the The manner of discussing the points of doctrine is censured fiue places aforesaid caused not prolixity superfluity and vnprofitable and vaine questions to bee auoided but gaue occasion of greater abuses For when they spake Scholastically they kept themselues within the matter at the least and the discourse was all serious and seuere But in this new maner which they call positiue an Italian word drawne from plaine apparell without superfluous ornaments they ranne into fooleries For alleadging the Diuine Scripture they brought all the places of the Prophets and Psalmes especially where the word Confiteor and its verball Confessia are found which doth signifie in the Hebrew prayse or rather religious profession and haled them to the Sacrament of Confession and which was lesse to the purpose figures were drawen from the Olde Testament to shew that it was prefigured without any regard whether it might bee applied to it with similitude and hee was held most learned who brought most of them All the rites signifying humility griefe and repentance vsed by those who confessed were boldy called Apostolicall Traditions Innumerable miracles were related ancient and moderne concerning things which sueceeded well to those who were deuoted to Confession and ill to those who were negligent and despisers of it All the authorities alleadged by Gratian were often recited but various and diuers sences giuen them according to the matter and others also were added And hee that should haue heard those Doctours speake could not but conclude that the Apostles and ancient Bishops did neuer any thing but kneele at Confession or sit to confesse others In summe that to which all did come and which was most to the purpose was the Councell of Florence Among the memorials there doth nothing appeare worthy of particular mention except that which is to be spoken of when the substance of the doctrine must be recited But thus much was necessary to be deliuered Out of these sheaues of diuers sorts of corne caried into the barne it is no maruell if a mingled grist were threshed The points of doctrine by reason of the mixture did absolutly please but few neither was it obserued in this subiect as in others not to condemne any opinion of the Catholikes but where the opinions of the diuines were various to make the expression with such a temper that al parties might be satisfied Which causeth me not to obserue my former order but first to expound the substance of the Decree as it was established to be read in the Session and then to adde that which the same persons of the Councell did not approue The Decree was this That although in handling Iustification much The Decree concerning Penance was spoken of the Sacrament of Penance yet to roote out diuers heresies of this age it was fitte to illustrate the Catholike trueth which the holy Synode doth propose to bee perpetually obserued by all Christians adding that Penance was alwayes necessary in euery age of the world and after CHRIST to those also who were to be baptized which Penance is not a Sacrament There is another instituted by CHRIST when breathing vpon his Disciples he gaue them the holy Ghost to remitte and retaine sinnes that is to reconcile the faithfull fallen into sinne after Baptisme For so the Church hath alwayes vnderstood it and the holy Synode doeth approoue this sense of the wordes of our Lord condemning those who vnderstand them of the power to preach the Gospell And this Sacrament differeth from Baptisme not onely in the matter and forme but also because the minister of Baptisme is not iudge whereas after Baptisme the sinner doth present himselfe before the tribunall of the Priest as guilty to bee set at libertie by his Sentence And by Baptisme a full remission of sinnes is receiued which is not receiued by Penance without sighes and paines And this Sacrament is an necessary for sinners after Baptisme as Baptisme it selfe is to him that hath not receiued it But the forme thereof consisteth in these words of the minister I doe absolue thee vnto which other prayers are laudably added though they bee not necessary And Contrition Confession and Satisfaction are as it were the matter of the Sacrament which are therefore called parts of Penance The thing signified and the effect of the Sacrament is reconciliation with God whence peace and clearenesse of conscience do sometimes arise And therfore the Synod doth condemne those who make horror of conscience and faith to be parts of Penance Contrition is griefe of minde for sinne committed with purpose to sinne no more and was euer necessary in all times but in sinners after Baptisme it is a preparation to remission of sinnes being ioyned with a purpose to doe whatsoeuer else is required for the lawfull receiuing of this Sacrament And it is not onely a ceasing from sinne or a purposing and a beginning of a new life but also an hate of the life past And though Contrition be sometimes ioyned with charity and reconcileth a man to GOD before the receiuing of the Sacrament yet this vertue cannot bee ascribed to it without purpose to receiue the said Sacrament of Penance But the action which ariseth either by reason of the filthinesse of sinne or of the feare of punishment with hope of pardon is not hypocrisie but the gift of GOD by which the penitent beeing assisted doeth goe on to receiue Iustice which although it cannot bring vs to iustification without the Sacrament yet it doeth dispose vs to obtaine grace from GOD in the Sacrament of Penance By this the Church hath euer vnderstood that CHRIST hath instituted the entire confession of sinnes as necessary by the Law of GOD to those that fall after Baptisme For hauing instituted the Priests his Vicars for Iudges of all mortall sinnes it is certaine that they cannot exercise this iudgement without knowledge of the cause nor obserue equitie in imposing
Cup vsed in Bohemia and setting downe for the principall part of repentance not the diligent confession made to the Priest but rather the purpose of amendment of life for the time to come He passed also vnto Vowes and touched the abuses of the Monasticall Order and these his writings going on their iourney arriued in Louaine and Collen where being seene and examined by the Diuines of those His Bookes were condemned in Louaine and Collen Vniuersities they were condemned by them Neither did this trouble Martin one iote but rather caused him to goe on and to declare and fortifie his doctrine the more it was opposed 29 With these contentions rather then resolute discussions passed the yeere 1519 1519 when many aduertisements comming to Rome of the stirres in Germany and Suisserland augmented with many amplifications and additions as the manner of fame is especially when matters are related from places farre distant Leo was noted for negligence that in so great dangers had not vsed powerfull The Pope was blamed remedies The Friars particularly blamed him that being addicted to magnificence to hunting to deliciousnesse and to musicke with which he was delighted beyond measure he passed ouer things of the greatest importance They said that in point of Faith the least thing ought not to be neglected nor the prouision against it one iote to bee deferred which as it is most easie before the mischiefe take roote so it commeth too late when it is waxed old That Arius was but a small sparke which might easily haue been put out and yet it set the whole world on fire That Iohn Hus and Hierome of Praghe would then haue done as much if in the beginning they had not been suppressed by the Councell of Constance On the contrary side Leo Leo though reprehended for negligence thought hee had done too much repented himselfe of whatsoeuer he had done in these occurrences and most of all of the Briefe of Indulgences sent into Germany thinking it would haue been better to let the Friars dispute amongst themselues and to keepe himselfe neutrall and reuerenced by both parties then by declaring himselfe for one to constraine the other to alienate themselues from him that this contention 1520 LEo 10. CHARLES 5. HENRY 8. FRANCIS 1 was not so great as that it was necessarie to hold it in any reputation and that so long as it was lightly esteemed of few would thinke of it and if the Popes name had not been vsed in it vntill then would haue ended his course and so vanished 30 Notwithstanding for the many instances of the Prelates of Germanie of the Vniuersities who being interessed by the sentence of condemnation betooke themselues to the Popes authoritie for their protection and especially for the continuall importunities of the Friars of Rome he resolued to yeeld to the common opinion And he made an assembly of Cardinals Prelates Diuines and Canonists vnto which he wholly remitted the busines A dispute between the Diuines and Canonists By this it was most easily concluded that the Pope should denounce fire and sword against so great an impietie But yet the Canonists differed from the Diuines these beeing of opinion that he ought presently to descend to this denunciation and those saying that a citation ought to go before The Diuines alleadged that the doctrine was euidently seen to be impious that the books were divulged and the sermons of Luther notorious The others said that Notoriousnes did not take away the defence which is allowed by the law of God and nature alleadging the vsuall places Adam where art thou Where is thy brother Abel and in the accident of the fiue Cities I will go down and see They added that the citation of the Auditor the yeere before by vertue whereof the iudicature was referred to Caietan in Ausburg and remained vnperfect if nothing els were shewed it to be necessary After many disputes in which the Diuines attributed the decision vnto themselues alone because the question was in point of faith the Lawyers appropriated vnto themselues as much as concerned the forme of iudgement a composition betweene them was proposed distinguishing the businesse into three parts the doctrine the bookes and the person For the doctrine the Canonists yeelded that it should be condemned without citation for the person they persisted to maintaine that the citation was necessarie Yet not beeing able to ouercome others who insisted vpon their owne opinions with greater acrimony couered themselues with the buckler of religion they found a middle way that a precept should be sent to Martin with a conuenient terme that so it should be resolued into a citation Concerning the bookes there was more to doe The Diuines did thinke they ought to be condemned absolutely together with the doctrine and the Canonists that they should be ioyned with the person and comprehended vnder the terme It not being possible to make an accord herein they did both the one and the other For first they were condemned for the time present and afterwards a terme alotted to burne them And with this resolution a Bul was framed vnder the date of the 15. of Iune 1520 Which being as it were a beginning and foundation of the Councell of Trent whereof wee are to speake it is necessary to set downe 1520 here a briefe Epitomic thereof 31 In which the Pope directing the beginning of his words to Christ who hath left Peter and his Successours for Vicars of his Church exciteth him to The Popes Bull. assist it in these necessities From Christ he turneth to S. Peter and praieth him by the charge which he receiued of our Sauiour to be carefull of the distresses of the Church of Rome consecrated with his blood And passing to S. Paul desireth the like assistance from him adding that although he hath deemed heresies to bee necessarie for triall of the good yet it is conuenient to extinguish them in the beginning Finally turning himselfe to all the Saints of heauen and to the Church vniuersall hee prayeth them to intercede with God that the Church may be purged from so great contagion Then hee proceedeth to shew how it came to his knowledge and how hee hath seene with his eyes that many errors were renewed which were condemned long before of Grecians Bohemians and others false scandalous apt to offend godly eares and to deceiue simple mindes sowed in Germanie alwayes beloued both by him and by his predecessors who after the translation of the Greeke Empire haue euer taken their protectors from that nation and that many pious decrees against heretikes haue beene made by those Princes which the Popes also haue confirmed Therefore that hee not willing to tolerate the like errors any longer but rather to make prouision against them would recite some of them and here he repeateth 42. Articles which are in the points The Pope condemneth 42. articles of Luthers doctrine of originall sin Penance and remission of
because that was the principall cause which induced the Pope not onely to consent as before but to vse all endeuours that the Councell might be celebrated and which assured the Protestants that neither in Councell nor in any other place where any Minister of the Pope was present they could hope to obtaine any thing The first action began the fifth of April and it was deliuered in the Emperours name that his Maiestie seeing the Turke entred into the bowels of Germany the cause whereof was the diuision of the States of the Empire for the difference in religion had alwayes sought a meanes of pacification and that of the Councel seeming vnto him most commodious he went purposely into Italy to treat thereof with Pope Clement and after not being able to bring it to effect he returned and went in person to Rome to make the same negotiation with Pope Paul in whom he found much readinesse But not being able to effect any thing by reason of diuers impediments of warre hee had finally called that Diet and besought the Pope to send a Legat thither The first action of the Diet in Ratisbon Now he desired nothing but that some composition might be made and that some small number of godly and learned men might bee chosen on either side to conferre vpon the controuersies in friendly maner without preiudice of either of the parties and propose to the Diet the means of concord that all being consulted with the Legate the wished conclusion might be attained Suddenly there arose a controuersie betweene the Catholiques and Protestants about the manner of choosing those that should treat Wherefore the Emperour beeing desirous that some good should bee done demanded and obtayned of either partie power to nominate the persons desiring them to beleeue he would do nothing but for the common good For the Catholiques he elected Iohn Ecchius Iulius Flugius The names of the disputants and Iohn Groperus and for the Protestants Philip Melancthon Martin Bucer and Iohn Pistoria whom he called to him and grauely admonished them to abandon all passion and to ayme onely at the glory of God He made Frederique the Prince Palatine and Granuel Presidents of the Colloquie adding vnto them some others that all might passe with the greater dignity When the assembly was made Granuel published a booke and said it was giuen to A booke giuen to the Emperour as a 〈◊〉 for the future concord the Emperor by some godly and learned men as a direction for the future concord and that his will was they should read and examine it that it might serue for an argument and subiect of what they ought to treat that that which pleased all might be confirmed that which displeased all might bee corrected and in that wherein they assented not meanes might be vsed to reduce them to an agreement The booke contained 22. Articles The creation of man the integrity of nature free will the cause of originall sinne Iustification the Church her signes the signes of the word of God penance after sinne the authoritie of the Church the interpretation of the Scripture the Sacraments Order Baptisme Confirmation the Eucharist Penance Matrimony extreame Vnction charitie the Ecclesiasticall Hierarchie the articles determined by the Church the vse administration and ceremonies of the Sacraments Ecclesiasticall discipline and discipline of the people It was read and examined and some things were approoued some things amended by common consent and in others they could not agree And these were the ninth of the power of the Church the foureteenth of the Sacrament of Penance the eighteenth of the Hierarchie the 19. of the articles determined by the Church the 21. of single life In these they differed and either partie wrote his opinion This being done in the assembly of all the Princes the Emperour required the opinions of them all concerning the things agreed on and the different opinions of the Collocutors and withall proposed the amendement of the state of the Common-wealth as well ciuill as Ecclesiasticall The Bishops reiected absolutely the Booke of the concord and whatsoeuer was done in the Colloquie vnto whom the other Electors and Catholike Princes desirous of peace agreed not and it was concluded that the Emperour as aduocate of the Church together with the Apostolike Legat should examine the things agreed on and if any thing were obscure should cause it to bee expounded and should treat with the Protestants that concerning the things in controuersie they should consent to some Christian forme of concord Caesar imparted all to the Legat and vrged him that the Ecclesiasticall State ought to be reformed The Legat after he had considered of all the businesse answered in writing not more perspicuously then the ancient Oracles in this The Legate speaketh like 〈◊〉 Oracle manner That hauing seene the Booke presented to the Emperour and what was written by the deputies of the Colloquie as well the explications of either partie as the exceptions of the Protestants it seemed that the Protestants differing in-certaine articles from the common consent of the Church in which not withstanding he despaired not that with the helpe of God they might be induced to agree nothing should be ordered concerning the residue but referred to the Pope and the Apostolicall Sea who either in the generall Councell or some other way if there shall bee cause will define them according to the Catholique trueth with regard vnto the times and what shall bee expedient for the Christian Common-wealth and for Germanie But for reformation of the Cleargie hee promised all readinesse and to The exhortatation of the Legat Contarini made to the Prâ—â—â—s that end called into his house all the Bishops and made them a long exhortation First for their manner of liuing that they should abstaine from all scandall and appearance of luxurie auarice and ambition For their familie that they should vnderstand that from it the people made coniecture of the manners of the Bishop that the better to keepe their flocke they should remaine in the most inhabited places of the Diocesse haue diligent watchmen else-where that they should visite the Diocesses giue the Benefices to honest and fit men spend their reuenues vpon the necessitie of the poore flying not onely luxurie but all superfluous pompe make prouision of godly learned discreet and not contentious Preachers procure that the yonger sort be well brought vp because by this meanes the Protestants draw all the Nobilitie vnto them Hee committed this Oration to writing and gaue it to the Emperour to the Bishops and the Princes which gaue occasion to the Protestants to taxe the answere made to Caesar together with the exhortation made to the Prelats alledging for their motiue that the writing being published they should seeme to approoue it if they dissembled the knowledge of it His answere made to the Emperour pleased not the Catholiques because it appeared that he did approue the things agreed on in the Conference But
should be fitted to the exigence of the text read and the capacitie of the auditors After many Discourses in many Congregations they came to establish the Decrees for the Sermons and to ouercome the difficulties they caused the Prelates who were their assured friends to negotiate with the Italian Bishops wishing them to consider how much they were bound for the honour of their nation to vphold the dignitie of the Papacie whose authoritie was treated of by medling with the priuiledges and what they might hope for from the Pope and Legates applying themselues to that which is iust and not depriuing the Friars of that they haue enioyed so long That it was dangerous to despise so many learned men now when heresies doe trouble the Church That the authoritie of Bishops should be enlarged by granting them power to allow or disallow the Preachers when they preach out of the Churches of their Order and when they preach in them by making them acknowledge the Prelate first asking his benediction That the Bishops might punish the Preachers for heresie forbid them to preach to auoyd scandall That they should bee contented with this and that other things should bee added as occasion serued By this meanes they gained so many that they were secure to establish the Decree with those conditions But there remained another difficulty because the Friars and Generals were not satisfied and to distaste them was not secure and expresly forbid by the Pope They endeauored to shew them that the grant made to the Bishops was iust and necessary whereof themselues were cause by extending their priuiledges too much and by passing the bounds of honesty In fine by admonishing the Bishops to proceed so that the Friars might not haue cause to complaine the Generals also were pacified When they made knowne their resolution to condemne in the same Session the Lutheran opinions of originall sinne they alleadged that to keepe the order of putting both the matters together it was necessary to handle some poynt of faith and that they could not begin from any other poynt And they proposed the Articles extracted out of the Protestants doctrine in that matter to bee examined and discussed by the Diuines in the Congregations whether they ought to bee condemned for hereticall The Cardinall Pacceco said that the Councell was to handle Articles of faith onely to reduce Germanie the which hee that would doe out of season should not onely faile of his ende but make matters worse When there is opportunitie to doe it it cannot bee knowen to those in Trent but onely to him that sitteth at the sterne of that Countrey who seeing all particulars knoweth when to applie the medicine Therefore hee aduised that they should craue by letters the opinion of the principall Prelates of the Nation before they went any further or that the Popes Nuncio should speake thereof with the Emperour To which opinion the Emperours Prelates induced by the Ambassadour did adhere But the Legates commending their iudgement and promising to write to the Nuncio added that notwithstanding this the Articles might bee disputed by the Diuines to gaine time whereunto the Cardinall also and the others adhered hoping that many difficulties might come acrosse to cause a delay and the Ambassadour Toledo was contented so that the Summer might bee past before the definition were made The Articles proposed were 1. That Adam by transgressing the precept hath lost iustice and incurred the The points of originall sinne to bee discussed wrath of God and mortalitie and though hee bee impaired both in soule and bodie yet no sinne is transferred from him to posteritie but onely corporall punishments 2. That Adams sinne is called originall because it is deriued from him to posteritie not by transmission but by imitation 3. That originall sinne is ignorance or contempt of God or want of feare without confidence in his Maiestie without diuine loue and with concupiscence and bad desires and generally a corruption of the whole man in his will soule and body 4. That in children there is an inclination to euill proceeding from the corrupted nature so that after the vse of reason it bringeth forth a loathing of diuine things and an immersion in matters of the world and that this is originall sinne 5. That children at the least borne of faithfull parents though they are baptized into the remission of sinnes yet they haue no sinne by descending from Adam 6. That originall sinne is not cancelled in Baptisme but not imputed or so razed that it beginneth to diminsh in this life and is wholly rooted out in that to come 7. That the sinne remayning in the baptized hindereth his entrance into heauen 8. That concupiscence which cherisheth sinne and remayneth after baptisme is truely sin 9. That the principall punishment due to originall sinne is hell fire besides corporall death and other imperfections vnto which man is subiect in this life The Diuines in the Congregation agreed that to discusse those Articles it was necessary not to proceed in that order but to examine all the matter methodically and see what was sinne in Adam and what deriued from him to posterity is sin in all men called originall how it is transmitted and how remitted In the first point also they agreed that Adam being depriued of righteousnesse The discussion of originall sinne his affections rebelled against reason which the Scripture vseth to expresse saying the flesh rebelleth against the spirit and by one onely name calleth his defect Concupiscence That hee incurred the wrath of God and corporall mortalitie threatned by God together with the spirituall death of the soule and yet that none of these defects can be called sinne but punishments that follow For sinne is formally the transgression of a diuine precept And here many enlarged themselues to finde out the kinde of this fault Some said it was pride some gluttony some infidelity and some more soundly that it might bee drawne to all these and more But hee that will take S. Pauls words for his ground can put it in no other kinde but of pure disobedience But seeking to know what thing deriued from Adam is sin in vs the opinions were more diuers For S. Austine who first sought into the essence thereof following S. Paul said it is concupiscence And S. Anselmus many hundred yeeres after holding that sin is cancelled in the baptized concupiscence still remayning maintayned that it is the priuation of originall righteousnesse which in Baptisme is renewed by a thing equiualent which is grace But S. Thomas and S. Bonauenture desiring to reconcile these two opinions considered that in our corrupted nature there are two rebellions one of the soule against God the other of the sences against the soule and that this is concupiscence and that vnrighteousnesse and therefore both together are the sin And S. Bonauenture gaue the first place to concupiscence saying that this is positiue and the other negatiue And S. Thomas contrarily made
created Emperour and they made protestation of the iniurie But many of the Protestants kept themselues on his side because they could not beleeue that hee had any other respects then of State And the Arch-bishop of Collen of whom wee haue spoken The Arch-b 〈…〉 of Collen sentenced by the Pope is obeyed by his people and followeth the Emperour before who though hee were sentenced and depriued by the Pope continued in gouerment and was obeyed by his people followed the Emperour who also acknowledged him for Election and Arch-bishop and wrote vnto him that none of his subiects might beare armes against him wherein the Arch-bishop imployed his endeuours sincerely The Elector of Saxonie and the Landgraue seeing this they published a Manifest the eleuenth of Iuly declaring that the warre was vndertaken for Religion and that the Emperour couered his meaning with a cloake of taking reuenge against some few for rebellion to disioyne the confederates and oppresse them by degrees They alleadged that Ferdinand and Granuell and other ministers of his Maiestie had said that the cause of this warre was the The Elector of Saxonie and the Landgraue of Has 〈…〉 a publish a Manifest against the Emperour contempt of the Councell they called to minde the Popes sentence against the Elector of Collen they added that the Spanish Prelates would not haue contributed so much of their proper reuenewes for any other cause they shewed that in other things the Emperour could pretend nothing against them But while the Pope and Emperour prepared against the Lutherans some thing beside Anathematismes the day after the Session the eighteenth of Iune a Congregation was made where after the accustomed prayers and inuocation Iustification is to be handled in the next place of the holy Ghost the Secretary read in the Legates name a writing framed by the principal Theologues in which it was proposed that hauing by diuine inspiration condemned the heresies concerning originall sinne the order of the things to bee handled did require that the doctrine of the modernes in the point of diuinegrace which is the medicine of sinne should be examined and that the rather it was fit to follow the order because it was obserued by the Augustane Confession all which the Councell meaneth to condemne And the Fathers and Diuines were intreated to haue recourse by prayer vnto the diuine assistance and to be assiduous and exact in their studies because all the errours of Martin were resolued into that point For hauing vndertaken from the beginning to oppugne the Indulgences he saw hee could not obtaine his purpose except hee destroyed the workes of repentance in defect whereof Indulgences doe succeede And iustification by faith onely a thing neuer heard of before seemed to him a good meanes to effect this from whence he hath collected not onely that good workes are not necessary but also that a dissolute liberty in obseruing the Law of GOD and of the Church will serue the turne hath denyed efficiencie in the Sacraments authority of Priests Purgatorie sacrifice of the Masse and all other remedies for remission of sinnes Therefore by a contrary way he that will establish the body of the Catholike doctrine must ouerthrow this heresie of iustice by faith onely and condemne the blasphemies of that enemie of good workes When the writing was read the Emperours Prelates said that the more principall and important the point proposed was it should bee the more maturely and opportunely handled that the sending of the Cardinall Madruccio to the Pope shewed that some businesse was on foote the which it was not fit to disturbe but in the meane space to handle some thing of the reformation The Papalins did on the other side inculcate that it was no honour to interrupt the order begun to handle together in euery Session doctrine and reformation and that after originall sinne no other matter could be handled The Legates hauing heard all their opinions concluded that to discusse the points and prepare them was not to define them but that they could not bee determined without preparation before Which they said onely to gaine time and after to put themselues in order to execute what should bee resolued at Rome betweene the Pope and the Cardinall in the Emperours name That to digest that matter was not to hinder the reformation because in that the Diuines would bee imployed and in this the Fathers and Canonists With this resolution it was concluded that the Articles to bee discussed and censured should bee collected out of the bookes of Luther out of the Colloquies Apologies and out of the writings of the Lutherans and Fathers And three Fathers and as many Diuines were deputed to set downe what should bee discussed and to frame the Articles The next Congregation was held to order the matter of Reformation The discourse of the Card. Monte concerning residencie where the Cardinal of Monte sayd that the world hath complayned long since of the absence of Prelats and Pastoures dayly demanding residence that the absence of the Prelats and other Curats from their Churches is the cause of all the mischiefes of the Church For the Church may bee compared to a ship the sinking whereof is ascribed to the absent Pilot that should gouerne it if he were present He shewed to them that heresies ignorance and dissolution doe reigne in the people and bad manners and vices in the Clergie because the Pastours being absent from the flocke no man hath care to instruct those or correct these By the Prelates absence it is come to passe that ignorant and vnlearned Ministers haue beene promoted and persons assumed to bishoprickes that were more fit for any other charge for in regard they neede not execute their duety in person no fitnesse is necessary So he concluded that to establish the point of residencie was a generall remedy for all the maladies of the Church which also hath sometimes beene vsed by Councels and Popes but either for that the transgressions were then but few or for some other cause it was not applyed with such strong and strait bonds as is necessarie now that the disease is come to the height that is with a more seuere commandement with more greiuous and fearefull punishments and by meanes more easie to be executed This was approued by the first voyces of the Prelates But when Iacomo The Bishop of Vesone speaketh in fauour of nonresidency Cortesi a Florentin Bishop of Vesone was to speake commending what had beene sayd by others he added that as hee beleeued that the presence of the Prelats and Curats in times past was the cause of maintayning purity of faith in the people and discipline in the Clergie so hee could cleerely shew that their absence in these latter times hath not beene the cause of the contrary subuersion and that the custome of not residing hath beene brought in because residence hath beene wholy vnprofitable For the Bishops could not then preserue sound doctrine amongst
the people when the Friars and Pardoners had authoritie to preach against their wills It is well knowen that the innouation in Germany sprang from the Sermons of Fryar Iohn Techel and of Friar Martin Luther among the Suisses from the Sermons of Friar Samson of Milan And the residing Bishop was able to doe nothing but fight with disaduantage against these who were armed with priuiledges The Bishop is not able to make the Clergie liue honestly for that besides the generall exemption of all the Regulars euery Chapter hath one and there bee few particular Priests that want it The Bishop cannot prouide that fit men bee promoted to that charge for the licences to promote and the faculties which the titular Bishops enioy who suffer him not to vse so much as the ministery of the Pontificals And it may be said in one word that the Bishops doe not reside because they haue nothing to doe or rather that they may not make greater inconueniences to arise which would happen by their concurrence and contention with priuiledged men Hee concluded that as he thought it fit to restore residency so they ought to treat how to restore the Episcopall authoritie The Bishops that spake after this Prelate followed his opinion that it was necessary to commaund residency and to remooue the exemptions which do hinder it And the Legats were enforced to cōsent that both should be considered of and that euery one speake his opinion of them and that some Fathers should be deputed to frame the Decree that it might be examined The deputies for collecting the Articles of iustification hauing receiued The Deputies for collecting the Articles dissent about the manner of proceeding the extracts of the propositions noted by euery one to be censured were not all of one opinion One part desired that foure or sixe fundamental Articles of the new doctrine might bee chosen and condemned as was done in the matter of originall sinne alleadging that it was fit to follow the stile begun and the example of the ancient Councels which hauing declared the principall Article condemned the heresie neuer descending to particular propositions but condemning the bookes of the heretiques in that vniuersall they comprehended all the pernitious doctrine and so the honour of the Councell required But the other part aymed to put vnder censure all the propositions which might receiue a bad construction that those might be condemned which in reason did deserue it saying that it was the office of a Pastor to discerne intirely the wholesome grasse from the hurtfull and not to suffer the flocke to taste of this And if the example of ancient Councels ought to be imitated they should imitate that of Ephesus which made so many and so famous Anathematismes against the doctrine of Nestorius that they did containe whatsoeuer the heretique had saide and the Councels of Africa which descend to the condemnation of all the propositions of the sectes The first opinion did vndoubtedly propose a more easie way and would 25. Articles concerning iustification haue pleased whosoeuer desired a speedie ende of the Councell and left a chinke open for agreement which future times might produce Yet the second was embraced which said it was good to examine all the propositions of the Lutheran doctrine to censure and condemne that which after mature deliberation should seeme necessarie and conuenient And 25. Articles were framed 1. Faith without workes is sufficient to saluation and alone doth iustifie 2. Iustifying faith is a sure trust by which one beleeueth that his sinnes are remitted for CHRIST and those that are iustified are bound to beleeue certainely that their sinnes are remitted 3. By faith onely wee are able to appeare before God who neither regardeth nor hath need of our workes faith onely making vs pure and worthy to receiue the Eucharist beleeuing that in it wee shall receiue grace 4. Those that doe honest things without the holy Ghost do sinne for that they do them with awicked heart and it is sinne to keepe the Commandements of God without faith 5. The best repentance is a new life and the repentance of the life past is not necessary neither doth the repentance of actuall sinnes dispose vs to receiue grace 6. No disposition is necessary to iustification neither doth faith iustifie because it disposeth vs but because it is a meanes or instrument by which the promise and grace of God is laid hold on and receiued 7. The feare of hell helpeth not in gaining of iustice yea hurteth and is sinne and maketh the sinners worse 8. Contrition which ariseth from the discussion calling to minde and detestation of sinnes weighing the grieuousnesse multitude and filthinesse of them or the losse of eternall happinesse and gaine of perpetuall damnation maketh a man an hypocrite and a greater sinner 9. The feares by which sinners are terrified either internally by God or externally by Preachers are sinnes vntill they are ouercome by faith 10. The doctrine of the dispositions destroyeth that of faith and taketh consolation from the consciences 11. Onely faith is necessary and other things are neither commanded nor forbid neither is sinne any thing but incredulity 12. Hee that hath faith is free from the precepts of the Law and hath no neede of workes to bee saued for faith giueth all abundantly and alone fulfilleth all the Commandements and no worke of a faithfull man is so bad as may accuse or condemne him 13. A man baptized cannot lose saluation by reason of any sinne whatsoeuer except hee will not beleeue and no sinne but infidelity separateth vs from the grace of God 14 Faith and workes are contrary and workes cannot be taught without shipwracke of faith 15. Externall workes of the second Table are hypocrisie 16. The iustified are set free from guilt and punishment and satisfaction neither in this life nor after death is necessary and therefore there is no Purgatory or satisfaction which is part of Penance 17. The iustified though they haue the grace of God cannot fulfill the Law or auoide sinnes though mortall 18. Obedience vnto the law in the iustified is weake and vnpure in it selfe not acceptable to God but accepted for the faith of the person reconciled who beleeueth that the remainders of sinne are forgiuen him 19. The iust sinneth in euery good worke and no worke maketh the sinne veniall 20. All the works of men yea of the most sanctified are sinne the workes of the iust are veniall by the mercie of God but in the rigor of his iudgement are mortall 21. Though the iust ought to doubt that his workes bee sinnes yet hee ought withall to be assured that they are not imputed 22. Grace and iustice are nothing but the will of God neither haue the iustified any inherent iustice in them and their sinnes are not abolished but onely remitted and not imputed 23. Our iustice is nothing but the imputation of the iustice of CHRIST and the iust haue neede of a continuall
iustification and imputation of the iustice of CHRIST 24. All the iustified are receiued into equall grace and glory and all Christians are equally great with the mother of God and as much Saints as shee 25. The workes of the iustified deserue not blessednesse neither can any confidence be put in them but onely in the mercie of God When the Articles were published it was not so easie to set downe a course to handle them in the Congregations as when originall sinne was disputed on For in that matter they found the Articles already handled by the Schoole-men but the opinion of Luther concerning iustifying faith that it is a confidence and certaine perswasion of the promise of God with the consequences that follow of the distinction between the Law the Gospel and of the quality of workes depending on the one and the other was neuer thought of by any Schoole writer and therefore neuer confuted or discussed so that the Diuines had worke enough first to vnderstand the meaning of the Lutheran propositions and that difference from those that are determined in the Schooles and then the reasons by which to distinguish them It is certaine that in the beginning some of them and the Fathers for the most part did beleeue that the Protestants denying Free-will held opinion that man in externall actions is like a stone and when they attribute iustice to faith onely without the concurrence of workes thought him iust who beleeued only the Story of the Gospel though in other respects he were neuer so wicked and other such absurdities the which by how much the more they are aliene from common sense so much the harder they are to confute as is vsuall in all opinions contrary to manifest appearance and the generally receiued perswasion The maior part of the Diuines who then were ascended to the number of fiue and fourty was very tenacious of the opinions generally receiued in the Schooles impatient of contradiction where the Schoole men agreed but where they agreed not they did very much stand in defence of their owne opinion and the Dominicans more then the rest were wont to vaunt that for the space of three hundred yeeres the Church ouercame heresies by their paines Yet there wanted not some wise men who suspended their iudgement vntill the reasons were weighed In this number was Ambrosius Catarinus of Siena a Dominican Friar after created Bishop of Minori Andreus de Vega a Spaniard and Frauciseane and Antonius Marinarus a Carmelite The Heremites because they were of the order which Martin Luther quitted did affect to shew themselues more contrary to him then all others and especially Ierolamus Seripandus the Generall In examining the Articles the Theoloques that began to facilitate the vnderstanding of the three first laboured to set downe what that faith which iustifieth is and what workes it excludeth distinguishing them into three sorts preceding grace whereof the seuen following Articles vntill ten doe speake concurrent in the very moment with the infusion of it and subsequent after grace receiued of whicht he other eleuen doe speake That faith iustifieth must be presupposed as vndoubted for that it is sayd and repeated by Saint Paul To resolue what that faith is and how it maketh a man iust the opinions were different in the very beginning For the Scripture attributing many vertues to faith which some knew not how to apply to one onely they thought the word was equiuocall and did distinguish it into many significations saying that sometimes it is taken for an obligation to keepe promises in which sense Saint Paul sayd that the incredulity of the Iewes The significations of faith made not vaine the promise of God sometimes for the vertue to doe miracles as when it is said if I shall haue so much faith as to remooue mountaines somtimes for the conscience in which sense it is said that that worke which is not conformable to faith is 〈◊〉 sometimes for a trust and confidence in God that his Maiestie will keepe his promises so Saint Iames willeth vs to pray in faith without doubting Lastly for a perswasion and firme assent though not euident to the things reuealed by God Others added other significations some to the number of nine some to the number of fifteene But Frior Dominicus Soto opposing himselfe against all said that this Soto maintaineth a singular opinion is a renting of faith and a giuing of victory to the Lutherans and that there were but two significations one the trueth and reality of him that affirmeth or promiseth the other the assent in him that heareth that the first is in God the second is onely in vs and of this last all places of the Scripture which speake of our faith are vnderstood but to take faith for a trust and confidence is not onely an improper kinde of speaking but abusiue neuer receiued by Saint Paul that trust differeth little or nothing from hope and therefore the opinion of Luther ought to bee held for an vndoubted errour or rather heresie that iustifying faith is a trust and certainty in the minde of a Christian that his sinnes for CHRIST are remitted Soto added and was followed by the maior part that that trust could not iustifie because it was temeritie and a sinne for that no man without presumption could assure himselfe that hee was in grace but ought alwaies to doubt For the other part Catarinus held and had many followers The opinions of Catarinus and of Andreus Vega. that iustification proceeded not from that trust yet that the iust might and ought to beleeue by faith that hee is in grace Andreus Vega set a third opinion on foote that it was neither temerity nor certaine faith yet that one might haue a coniecturall perswasion without sinne And this controuersie could not be quitted because in it consisted the point of the censuring the second Article Therefore it was first lightly discussed then the parties beeing warmed it diuided and held long in dispute all the Councell for the reasons and causes which shall bee declared But all agreed that iustifying faith is an assent to whatsoeuer is reuealed by God or determined by the Church to be beleeued which sometimes being ioyned with charity sometimes remaining without it they did distinguish into two sortes one which is found in sinners which the Schooles call vnformed solitary idle or dead the other which is onely in the good working by charity and therefore called Formed efficacious and liuely And heere another controuersie arose For some thought that faith vnto which the Scriptures ascribe saluation iustice and sanctification was onely the liuely faith as also the Catholiques of Germany held in the Colloquies and included the knowledge of the things reuealed the preparation of the will and charity in which the fulfilling of the whole Law is contained And in this sense it cannot be said that onely faith iustifieth because it is not alone but formed with charity Among these Marinarus liked
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
which maketh a iudiciall processe and saith that none can accuse or condemne GODs Elect because GOD doth iustifiethem where the iudiciall words to accuse and condemne doe shew that the word Iustifie is iudiciall also But the Franciscans approued habituall grace because charity it selfe is an habit And here was a sharpe disputation betweene them and the Dominicans whether the habit of Grace be the same with the habit of Charity as Scotus would or distinct as Saint Thomas and neither party yeelding they debated whether besides this Grace or inherent Iustice the Iustice of CHRIST also bee imputed to the iustified as if it were his owne which they did in regard of the opinion of Alvertus Pighius who confessing the inherent added that we must not trust in that but in the imputed iustice of CHRIST as if it were ours None doubted that CHRIST had merited for vs but some blamed the word to Impute and would haue it abolished because it was not to bee found in Fathers who contented themselues with the words Communication participation diffusion deriuation application computation and coniunction Others said that agreeing vpon the thing they ought not to differ vpon the word because it signifieth precisely the same that the others doe which though not by all and often yet sometimes was vsed For this the 109. Epistle of Saint Barnard was brought and Vega defended that though the word be not found in the Scriptures yet it is a most proper Latine word to say that the iustice of CHRIST is imputed to mankind for satisfaction and merit and that it is continually imputed to all that bee iustified and doe satisfie for their owne sinnes but hee would not haue it sayd it was imputed as if it were ours Whereunto it being opposed that Saint Thomas vseth to say that the passion of CHRIST is communicated to the baptized for remission as if himselfe had sustained it and died there was a long and great contention vpon his words The Heremite Generall held an opinion that in the Sacrament of Baptisme the Iustice of CHRIST is imputed because it is communicated wholly and intirely but not in penance when our satisfactions are also required But Soto sayd the word Imputation was most popular and plausible because it signified at the first sight that all should bee acknowledged from CHRIST but yet that he did euer suspect it in regard of the bad consequences which the Lutheranes draw from thence That is that this onely is sufficient without inherent righteousnes that the Sacraments doe not conferre grace that the punishment is abolished together with the guilt that there remaineth no place for satisfaction that all are equall in grace iustice and glorie whence they deduce also that abominable blasphemie that euery iust man is equall to the blessed Virgin This admonition begat such a suspicion in the hearers that there appeared a manifest inclination to condemne the word for hereticall though reasons were effectually replyed to the contrary The contentions betweene the Theologues did certainly arise from the immoderate affection they bare to their owne sect and were cherished by diuers for diuers ends By the Imperialists to constraine them to abandon iustification By the Courtiers to find a way to separate the Councell and so to auoid the imminent reformation And by others to free themselues from incommodities which they feared would be greater by reason of the dearth Contentions in the Councell are cherished by diuers for diuers ends A Iubily is published in Rome in which religion is declared to be the cause of the warâ—e against the Protestants and of the warre which approached and the rather because they had little hope to doe good But while they thus dispute in Trent the Pope published a Iubile in Rome the fifteenth of Iuly by which he eased the Princes of Germany of the paines to find out or perswade others the true cause of the warre For hauing largely declared in that Bull his pastorall affection and care for the saluation of men relating the perdition of soules by the increase of heresies and that to roote them out the Councell was alreadie begun hee bewailed aboue measure the obstinacie of the heretikes who contemne and refuse to obey it and to submit themselues to the determination thereof For remedie whereof he had made a League with the Emperour to reduce them to the obedience of the Church by force of Armes Hee therefore wished them all to haue recourse vnto GOD by prayers fastings confessions and communions that GOD of his Diuine Maiestie would giue a good issue to this warre vndertaken for his glory exaltation of the Church and extirpation of heresies The Emperour in conformity to his purpose of concealing the cause of The Emperours Bandâ— against the Sax on and Landgraue Religion the twentieth of the same moneth published a Bando against the Saxon and Landgraue laying to their charge that they had alwayes hindered his designes had neuer obeyed him made conspiracies against him mooued warre against other Princes of the Empire seased vpon Bishoprickes and other gouernments dispossessed many of their goods and couered all these things with the glorious and sweet name of Religion peace and liberty but hauing indeede rather any other end Therefore hee doeth prescribe them as perfidious rebels seditious guilty of high treason and enemies of the publike peace and commandeth that none doe assist them or be linked with them absolueth the nobility and people of their dominions from their Oath of fidelitie including all those in the Bando who perseuere to obey them The cause of the warre alleadged by the Emperour grieued the Pope and The Pope and the Emperour are offended one with another for alleadging diuers causes of the warre that of the Pope grieued the Emperor because both their ends were hindred For though the Pope pretended that he had published this Manifest that all the people of Christendome might implore the ayde of God to fauour the Emperours Armes yet both he and euery man of iudgement knew very well that it was to giue notice to Germany and the whole world that the warre was for Religion which the simpler sort also did know a little after For his letter to the Suisses before mentioned and a copie of the Capitulations made with Madruccio were published The Pope crossed Casar in this because hee desired the suppression of the Protestants without the exaltation of the Emperour and therefore to ballance them well hee meant to constraine all the professors of the new Religion to vnite against him And it is certaine that the Popes action hindered the Emperours designes For desiring the Suisses to continue their league with the house of Austria and Burgundy and not assist the rebels the Euangelikes answered that they would first be sure that the warre was not for Religion So it hapened that the warre being but newly begun diseords were already sowed betweene the Princes lately confederated The Potentates of Italie were amazed
false that it is in another time Yet it was not well vnderstood because applying it to his purpose it cannot bee said that a man predestinated can bee damned in a time when he is not predestinated seeing hee is alwayes so and generally the diuided sence hath no place where the accident is inseparable from the subiect Therefore others thought to declare it better saying that God gouerneth and mooueth euery thing according to its proper nature which in contingent things is free and such as that the Act may consist together with the power to the opposite so that with the act of predestination the power to reprobation and damnation doeth stand But this was worse vnderstood then the first The other Articles were censured with admirable concord Concerning the third and sixt they sayd it hath alwayes beene an opinion in the Church that many receiue diuine grace and keepe it for a time who afterwards doe lose it and in â—ine are damned There was alleadged the example of Saul Solomon Iudas one of the twelue a case more euident then all by the words of CHIST to the FATHER I haue kept in thy Name al that thou hast giuen mee of which not one hath perished but the sonne of perdition To these they added Nicholas one of the seuen Deacons and others first commended in the Scriptures and then blamed and for a conclusion of all the fall of Luther Against the sixt they particularly considered that vocation would be an impious derision when those that are called and nothing is wanting on their side are not admitted that the Sacraments would not bee effectuall for them all which things are absurd But for censure of the first the authoritie of the Prophet was brought directly contrary in termes where God saith that if the iust shall abandon iustice and commit iniquitie I will not remember his good workes The example of Dauid was added who committed murther and adultery of Magdalene and Saint Peter who denied CHRIST They derided the follies of the Zuinglians for saying the iust cannot fall from grace and yet sinneth in euery worke The two last were vniformely condemned of timeritie with exception of those vnto whom God hath giuen a speciall reuelation as to Moyses and the Disciples to whom it was reuealed that they were written in the booke of heauen The examination of the Diuines concerning Free-will and Predestination beeing ended and the Anathematismes in those matters framed they were ioyned to those of iustification according to their fit places Whereunto opposition was made by some in one part by some in another where there appeared any word which might preiudicate their opinion But Iacobus Coccus Arch bishop of Corfu considered that by the Theologues the Articles were censured with many limitations and amplifications which ought to be inserted in the Anathematismes that the proposition might not absolutely be condemned which might receiue a good construction and the rather because it is humanitie to make the most fauourable interpretation and charitie not to thinke euill Diuers did contradict first in regard of the practise of the ancient Councels which haue condemned hereticall propositions without limitation naked as they haue been deliuered by the heretikes especially because it is sufficient in matter of faith for condemning an article that it hath one false sence which may cause the vnaduised to erre Both the opinions seemed reasonable the first because it was fit to knowe which sence was condemned the second because it was not for the honour of the Councel to limit the propositions of heretikes Hereunto was added that all the Canons were thus composed reciting the opinion which was to be condemned and alleadging for cause thereof the places of Scripture and doctrine of the Church vnto which it was opposite The Canons were made according to the forme of the Councell of Orange like to those of originall sinne in the preceeding Session But the reading of them proouing long and tedious and the mixture of trueth and falshood of things reprooued and approoued not very intelligible the Bishop of Sinigaglia put them fitly in minde of a remedie for both inconueniences that it was better to separate the Catholike doctrine from the contrary and make two Decrees in one to make a continuated declaration and confirmation of the doctrine of the Church in the other to condemne and anathematize the contrary The aduise pleased all and so it was resolued and first the anathematismes were framed apart and then paines taken to make the other Decree And this they called the Decree of the doctrine and that the Canons which The Decree of the doct 〈…〉 and the Canons stile was after followed in the second and third Conuocation of the Councell Sancta Croce tooke incredible paines to make the Decrees auoyding as much as was possible to insert any thing controuersed among the Schoole-men Santa Croce tooke great paines to giue euery oâ—â— satisfaction in making the Decrees and so handling those which could not be omitted as that euery one might be contented in euery Congregation he obserued what was disliked by any and tooke it away or corrected it as hee was aduised and hee spake not onely in the Congregations but with euery one in particular was informed of all the doubts and required their opinions he diuersified the matter with diuers orders changed sometimes one part sometimes another vntill hee had reduced them to the order in which they now are which generally pleased and was approued by all It is certaine that to determine those things Congregations were held consisting partly of Theoloques partly of the Prelates to the number of one hundred and that from the beginning of September vntill the end of Nouember there passed not a day in which the Cardinall did not meddle with that which was done before and change something The memoriall of these mutations remaineth whereof I will rehearse two as a tast of many which it would bee tedious to recount In the first point of doctrine it was first written by common consent that neither the Gentiles by vertue of Nature nor the Iewes by the law of Moyses could free themselues from sinne and because many did hold that circumcision did remit sinnes they suspected that these words might preiudice their opinion though S. Paul hath in expresse termes said the same in more then one place The Cardinal to satisfie these men in the place where it was sayd Per ipsam etiam legem Moysi changed and said Per ipsam etiam litterant legis Moysiâ— euery ordinary Diuine might easily iudge how well the word literam did befit that place In the beginning of the eight point those that manetained certainety of grace were not contented it should be sayde A mans sinnes are not omitted by the certainetie of remission and because one is confident in it And the Cardinall gaue them satisfaction by excluding the reall certainety and putting in the roome boasting confidence in that onely And in
no T 〈…〉 tion but an hypostaticall vnion of the humanitie and of the substances of the Bread and Wine so that it may bee truely sayd this Bread is the Body of CHRIST and this wine is the Blood of CHRIST 4. That the Eucharist is onely for remission of sinnes 5. That CHRIST ought not to bee worshipped in the Eucharist nor honoured in feasts not carried in procession nor to the sicke and that the worshippers are truely Idolaters 6. That the Eucharist ought not to bee saued but spent and distributed immediatly and that he that doth not so doth abuse this Sacrament and that it is not lawfull for any to giue the Communion to himselfe 7. That in the particles which remaine after the Communion the Body of our LORD doth not remaine but onely while it is receiued and neither before nor after 8. That it is de iure diuino to giue both kinds to the people and children and that they sinne who force them to vse one onely 9. That so much is not contained vnder one as vnder both neither doth hee receiue so much who communicateth with one as hee that doeth communicate with both 10. That onely faith is a sufficient preparation to receiue the Eucharist neither is confession necessary but free especially to the learned neither are men bound to Communicate at Easter After these Articles a precept was added in this forme That the Diuines Who are prescribed an order how they shall proceed ought to confirme their opinions with the holy Scripture Traditions of the Apostles sacred and approoued Councels and by the constitutions and authorities of the holy Fathers that they ought to vse breuitie and auoyd superfluolis and vnprofitable questions and peruerse contentions That this shall bee the order of speaking amongst them first those that are sent by the Pope are to speake then those that are sent by the Emperour and in the third place the Secular Diuiries according to the order of their promotions and lastly the Regulars according to the precedencie of their orders And the Legate and Presidents by the Apostolique authority granted them gaue faculty and authority to the Diuines who are to speake to haue and reade all prohibited bookes that they may finde out the trueth and confute and impugne false opinions This order did not please the Italian Which doth displease the Italian Diuines Diuines who sayd it was a nouitie and a condemning of Schoole diuinitie which in all difficulties vseth reason and because it was not lawfull to treate as Saint Thomas Saint Bonauenture and other famous men did The other doctrine which is called positiue and consisteth in collecting the sayings of the Scriptures and Fathers was onely a faculty of the memory and a painet in writing and was old but knowen to be vnsufficient and vnprofitable by those Doctors who for these three hundred and fifty yeeres that deâ—â—d the Church and that this was to yeeld the victory to the Lutheranes For when the point shall stand vpon variety of reading and memorie they will euer ouercome in regard they know many congues and reade 〈◊〉 Authours where unto he that will bee a good Diuine can not apply 〈◊〉 who must exercise his wit and make himselfe able to weigh things and not to number them They complayned that this was to shame themselues before the Dutch Diuines who beeing accustomed to contend with the Lutheranes are exercised in this kinde of Learning which is not vsed in Italy who if they were to speake according to true Theologie it would appeare they knew nothing But the Presidents being willing to please them haue done this shame to the Italians Though many complained hereof yet it preuailed but little because generally the Fathers desired to heare men speake with intelligible tearmes not abstrustly in the matter of iustification and others already handled And it is certaine that this order did 〈…〉 the expedition In diuers Congregations all the voyces were comfortable For the first Article that it should becondemned for hereticall as formerly it had beene Opinions are deliuered concerning the articles In the second there were three opinions Some said it was to bee omitted for that no heretique doeth denie the Sacramentall Communion Others held it onely for suspected and some would haue deliuered it in clearer tearmes The common opinion was that the third was hereticall but that it was not fit to condemne or speake of it because it was an opinion inuented by Robertus Tutciensis more then foure hundred years since and neuer followed by any therefore to speake of it would contrary to the precept of the wise man mooue the euill which beeing quiet hurted not They added that the Councell was assembled against the moderne heresies and therefore that they were not to take paines in the old Concerning the fourth Article there were diuers opinions Some said that the word onely beeing taken away the opinion was Catholique to say that the Eucharist is for the remission of sinnes and that word was not put by any of the heretiques and therefore they thought this Article might to omitted Some sayd it was hereticall though the word onely were remooued because the Sacrament of the Eucharist as not instituted for the remission of sinnes In the fift all agreed and many amplifications were vsed to perswade the worship and many new wayes proposed to enlarge it as the deuotion of euery one had found out Likewise they allagreed in the sixt except in the last part that is that it is not lawfull to giue the Communion to himselfe Some said that it being vnderstood of the Laiques it was Catholique and therefore it must bee expressed that it is to bee condemned onely in regard of the Priest Others sayd that neither in regard of these it was to bee condemned for hereticall because in the sixt Councell the hundred and one chapter it was not condemned Others would that for the Laiques also the case of necessity should be excluded In the seuenth all powred themselues out into 〈…〉 ctiues against the moderne Protestants as inuentors of a wicked opinion neuer heard of before in the Church Vpon the eight all made long discourses though all to the same purpose Their principall reasons to condemne it were because our Sauiour in the foure and twentieth of Saint Luke did blesse the bread onely to the two Disciples and because in the Lords Prayer wee aske our dayly bread and because in the Actes of the Apostles in the second and twentieth Chapters Bread onely is spoken of and Saint Paul in the ship in the seuen and twentieth blessed nothing but the Bread Authorities of the ancient Doctors and some examples of the Fathers were brought but they grounded themselues principally vpon the Councell of Constance and the custome of the Church as also vpon diuers figures of the Olde Testament and drew many prophecies also to this sence And concerning the children all agreed that perhaps it might formerly bee done by some particular
punishment if the sinnes bee not particularly made knowen vnto them and not in generall onely Therefore the penitent ought in Confession to declare all his mortall sinnes euen the most secret but the veniall though they may be confessed yet they may bee concealed also without offence And hence it commeth that in Confession it is necessary to explicate the circumstances which alter the nature of the sinne because otherwise one cannot iudge of the weight of the excesses and impose a condigne punishment So that it is wickedesse to say that this kinde of Confession is impossible or that it is the murdering of the conscience because nothing is required but that the sinner hauing diligently examined himselfe should confesse what hee remembreth and the sinnes forgotten are supposed to bee included in the same Confession And though CHRIST hath not forbid publique Confession yet he hath not commanded it neither would it bee good to commaund that sinnes especially secret should bee confessed in publique Wherefore the Fathers hauing euer praysed the Sacramental secret Confession the calumny of those is vaine who call it an humane inuention excogitated by the Laterane Councell which did not ordaine Confession but onely that it should be made at the least once euery yeere Concerning the Minister the Synod doth declare those doctrines to bee false which extend to all the faithfull the ministery of the keyes and the authority giuen by CHRIST to binde and loose remit and retaine publique sinnes by correction and secret by voluntary Confession and teacheth that the Priests though sinners haue authority to remit sinnes which is not a naked ministery to declare that sinnes are remitted but a iudiciall act Therefore let no man ground himselfe vpon faith thinking that without contrition and a Priest who is willing to absolue him hee can haue remission But because there is a nullity in the sentence pronounced against him who is not subiect there is also a nullity in the absolution of the Priest who hath not authority delegate or ordinary ouer the penitent and the greater Priests doe with reason reserue to themselues some faults more grieuous and so doth the Pope very iustly and there is no doubt but that euery Bishop may doe it in his Diocesse And this reseruation is not onely for externall policie but is also of force before GOD. Therefore it was alwayes obserued in the Church that in the houre of death any Priest may absolue any penitent from any sinne Of satisfaction the Synod doth declare that the sinne beeing remitted the punishment is not pardoned it beeing not conuenient that hee should bee so easily receiued into Grace who hath sinned before Baptisme and after and bee left without a bridle which may draw him from other sinnes yea it is conuenient hee should bee like to CHRIST who suffering punishments did satisfie for vs from whom our satisfactions also receiue force as offered by him to the Father and receiued by his intercession Therefore the Priests ought to impose conuenient satisfactions not onely to keepe the penitent from new sinnes but also to chastise him for the old declaring likewise that Satisfaction is made not onely by punishments willingly receiued or imposed by the Priest but by induring also with patience the scourges sent from God In conformitie of this doctrine fifteene Anathematismes were made 1. 15. Anathetismes Against him that shall say that Penance is not truely and properly a Sacrament instituted by CHRIST to reconcile sinners after Baptisme 2. That Baptisme is Penance or that is not the second table or bord after shipwracke 3. That the words of CHRIST Quorum remiseritis peccata are not vnderstood of the Sacrament of Penance but of the authority to preach the Gospel 4. That Contrition Confession and Satisfaction are not required for as it were the matter and as parts of Penance or shall say that the terrors of conscience and faith are parts 5. That Contrition is not profitable but causeth hypocrisie and is a forced and not a free sorrow 6. That Sacramentall Confession is not instituted and necessary by the law of GOD or that the manner of confessing to the Priests in secret is an humane inuention 7. That it is not necessary to confesse all mortall sinnes euen those that are hidden and the circumstances which doe change the nature of them 8. That this is impossible or that all are not bound to confesse once a yeere according to the precept of the Laterane Councell 9. That the Sacramentall absolution is not a iudiciall act but a ministery to declare the remission of sinnes to the beleeuer or that an absolution giuen in iest doth helpe or that the confession of the penitent is not requisite 10. That Priests in mortall sinne haue not power to binde and loose or that all the faithfull haue it 11. That Bishops haue not authority to reserue cases but for externall policy 12. That all punishment is remitted together with the fault and that no other satisfaction is required but faith that CHRIST hath satisfied 13. That Satisfaction is not made by suffering afflictions sent by GOD by punishments imposed by the Priest and willingly taken and that the best Penance is onely a new life 14. That Satisfactions are not diuine worship but humane traditions 15. That the keyes of the Church are onely to loose and not to binde The Diuines of Louaine opposed the reseruation of cases saying it was not Some of which are opposed by the Dutines of Louaine and Collen so cleere because it cannot bee found that any Father did euer speake of it and that Durand who was a Penitentiarie and Gerson and Caietan doe all affirme that not sinnes but censures are reserued to the Pope and therefore that it was too rigid to esteeme him an heretique who thought otherwise The Diuines of Collen ioyned with them and said plainely that it could not bee found that any Ancient did speake of any reseruations but of publique sinnes and that it was not fit to condemne the Chancellour of Paris so pious and Catholique an Authour who wrote against them That the heretiques were wont to say that these reseruations were inuented for gaine as also Card. Campeggio said in his reformation and that it gaue him occasion to write against it vnto which the Diuines would not haue answered nor been able to answere And therefore as well the doctrine as the Canon ought to bee moderated that it may not giue scandall nor offend any Catholike The same men of Collen said that the meaning of the words Quorum ligaueritis condemned in the tenth Canon is expresly and formally so vnderstood by Theophilact and that to condemne it were to make the enemies reioyce And that which was said in the last that the power to bind is vnderstood to impose Penance they obserued that the ancient Fathers did not so vnderstand it but that to binde was to make one abstaine from receiuing the Sacraments vntill a compleate satisfaction They demanded
same day Santa Croce should bee President of the Theologues and Monte of the Canonists and both together in the generall Congregation But beside this in regard of the promise to continue the matter of residencie some of the most principall Articles thereof were to bee handled In this it was not so easie to agree because the Legates and their adherents had contrary ends to the other Bishops These began to hope and to ayme almost all but especially the Spaniards The Spanish Prelates hope to regaine Episcopall authoritie to regaine the Episcopall authoritie which anciently euery one did exercise in his owne Diocesse when the reseruations of Benefices of Cases or of Absolutions Dispensations and the like were vnknowen which they were wont to say in priuate discourse when few were present that ambition and auarice had made proper to the Court of Rome vnder a fained colour to mannage them better and more to the publike seruice of God and the Church throughout all Christendome then the Bishops could doe in their owne Cities in regard of their imperfection and ignorance But it was not so because dissolution and ignorance did not enter into the Episcopal order vntill they were compelled to goe as seruants to Rome But if bad gouernement were then seene in the Bishops which caused their authority to bee taken Card. Monte doth cūningly diuert the decision of residence away now it may bee seene to bee worst of all in the Court of Rome so that by the same reason that mannagement ought to bee taken away which is not proper to it but much abused by it The decree that residencie was required by the Law of God was esteemed by these Prelats the best remedie for the disease past and preseruatiue against hereafter For if God hath commanded Bishops to reside perpetually with the flocke it followeth necessarily that hee hath also prescribed them the charge and giuen them power to exercise it well Therefore the Pope cannot call them or busie them in ought else nor dispence with them nor restraine their authoritie giuen them by God Therefore they desired to proceede to the determination saying it was necessary to resolue the Article because it was sufficiently discussed The Cardinall of Monte hauing premeditated before let them speake who were most earnest that part of the heate might exhale then he opposed himselfe dexterously and said it was necessary to doe it because the world did expect it but that they ought to doe it in a fit time that the difficultie was handled with too much heate and that in some it had stirred more passion then reason so that it was necessary to let the feruor bee cooled and to interpose a little time that the contentions being forgotten and charitie reuiued place may bee giuen to the holy Ghost without which the trueth cannot be decided That the Popes Holinesse who hath vnderstood to his griefe the former contentions desireth the same that himselfe also may discusse the matter in Rome and assist the Synod with his counsell He concluded with more resolute termes then so modest a beginning ought to inferre that no more speach should bee had of it before the Session because the Popes will was resolutely so but that they should attend to reforme the inconueniences which haue caused the abuse of not residing This mixture of remonstrances and power made some of the Fathers who afterwards did print treaties concerning this matter say and put in print that the Legates did forbid to speake of this question and others denied it with an inuectiue against the first saying they derogated from the libertie of the Councell In the end of the Congregation it was resolued to resume the things that remained to bee discussed in the last Session and to treate of remoouing the impediments which are the causes of not residing Amongst which the most principall beeing pluralitie of Benefices in regard it was impossible to reside in many places it was resolued to treate of that But to auoid confusion I will relate withall that which belongeth to the Sacraments where the consideration for the most part was speculatiue and doctrinall not to interrupt the order of the matter of Benefices wherein some things hapned which did open a way to important and dangerous actions Articles were framed by the deputies in matter of the Sacraments and the manner of speaking of them was prescribed to the Diuines communicated to all in a sheete of paper with order that they should say whether they were all hereticall or erroneous and ought to be condemned by the Synode and if any deserued not that sentence they should alleadge their reasons and authority and after should declare what was the opinion of Councels and of the holy Fathers in all those and which of the Articles haue beene reproodued already and which remaine to bee condemned and if in this matter any one should finde out some other Article worthy of censure hee should giue notice thereof and auoyde impertinent questions in all wherein one might dispute on both sides without preiudice of faith and all other superfluity and tediousnesse of words Of the Sacraments in generall there were foureteene Articles 1. That Fourteene Articles of the Sacramēts in generall the Sacraments of the Church are not seuen but fewer which may bee called truely Sacraments 2. That the Sacraments are not necessary and that men may obtaine the grace of God without them by faith onely 3. No Sacrament is more worthy then another 4. That the Sacraments of the new Law doe not giue grace vnto those who doe not resist 5. That the Sacraments haue neuer giuen grace or remission of sinnes but onely the faith of the Sacrament 6. That immediatly after the sinne of Adam the Sacraments were instituted by God by meanes whereof grace was giuen 7. By the Sacraments grace is giuen to him onely who beleeueth that his sinnes are remitted 8. That grace is not giuen alwayes in the Sacraments nor vnto all in respect of the Sacrament it selfe but onely when and where it pleaseth God 9. That in no Sacrament a Character is imprinted 10. That a bad Minister doth not conferre the Sacrament 11. That all Christians of what sexe soeuer haue equall power in the ministery of the Word of God and Sacraments 12. That euery Pastour hath power to make long or short or change at his pleasure the formes of the Sacraments 13. That the intention of the Ministers is not necessary and worketh nothing in the Sacraments 14. That the Sacraments haue beene instituted onely to cherish faith Of Baptisme there were seuenteene Articles 1. That in the Romane Seuenteene Articles of Baptisme Catholique Church there is no true Baptisme 2. That Baptisme is free and not necessary to saluation 3. That it is not true Baptisme which is giuen by Heretiques 4. That Baptisme is repentance 5. That Baptisme is an externall signe as the red marke in the Lambes and hath no part in iustification 6.
That Baptisme ought to be renued 7. That true Baptisme is faith which beleeueth that sinnes are remitted to the penitent 8. That in Baptisme sinne is not rooted out but onely not imputed 9. That the Baptisme of CHRIST and Iohn haue the same vertue 10. That the Baptisme of CHRIST hath not made voyd that of Iohn but hath added the promise vnto it 11. That in Baptisme the immersion onely is necessary and all other things being free may bee omitted without sinne 12. That it is better to omit the baptisme of children then baptize them while they doe not beleeue 13. That children ought not to bee baptized because they haue not proper faith 14. That those that are baptized in their childhood comming to the age of discretion ought to be rebaptized because they haue not beleeued 15. That those that haue beene baptized in their infancie when they come to age ought to be interrogated whether they will ratifie that Baptisme and if they deny ought to be left in liberty 16. That sinnes committed after Baptisme are remitted onely by the memory and faith that one hath beene baptized 17. That the vow of Baptisme hath no other condition but of faith yea nullifieth all other conditions Of Confirmation there were foure Articles 1. That Confirmation is not a Sacrament 2. That it is instituted by the Fathers and hath no promise Foure Articles of Confirmation of the grace of God 3. That now it is an idle ceremonie and formerly was a Catechisme when children comming to age gaue an account of their faith before the Church 4. That the Minister of Confirmation is not the Bishop onely but any Priest whatsoeuer In the Congregations all the Diuines agreed in affirming the number of seuen and condemning the contrary opinion as hereticall in regard of All agree that there are seuen Sacraments but not that there are no more Reasons to prooue the number of seuen the generall consent of the Schooles beginning from the Master of the Sentences who spake definitiuely thereof vntill this time To this they ioyned the Decree of the Florentine Councell for the Armenians which determineth that number and for greater confirmation the vse of the Romane Church was added whence they concluded that it ought to be held for an Apostolicall tradition and article of Faith But for the second part of the Article all did not agree some saying it was enough to follow the Florentine Councel which passed no further For to decide that the proper Sacraments are neither more nor fewer doeth presuppose a decision of the true and proper essence and a definition of the Sacrament a thing difficult in regard of the many definitions brought not onely by the Schoole-men but by the Fathers also of which one will make that to bee a Sacrament which another doth not That it is a question also amongst the Schoole-men whether the Sacrament can be defined whether it haue vnitie whether it bee reall or intentionall and that it is not reasonable in such ambiguity to tie conclusions with so strong a bond It was remembred that Saint Bernard and Saint Cyprian accounted the washing of feete a Sacrament and that Saint Austine made euery rite by which GOD is honoured to bee a Sacrament and else-where vnderstanding the word more strictly then the propriety doth comport maketh Sacraments onely those which are expressely mentioned in the New Testament which are Baptisme and the Eucharist onely though hee doubteth in one place that there is another For the other part it was said that it was necessary to establish for an Article that the proper Sacraments are neither more nor lesse to represse the boldnesse as well of the Lutheranes who make them sometimes two sometimes three sometimes foure as also of those who exceede seuen and if sometimes a greater number and sometimes a lesse be found in the Fathers it was because then before the determination of the Church it was lawfull to vse the word in a more large or more strict signification And here to establish the sufficiencie of this number of seuen as the Schoole-men speake that is that they are neither more nor lesse they were tedious in recounting the reasons deduced from seuen naturall things by which life is gained and preserued from the seuen vertues from the seuen capitall vices from the seuen defects which came from originall sin from the sixe dayes of the creation of the world and seuenth of rest from the seuen regions of Egypt from the seuen Planets from the famousnesse of the number of seuen and other congruities vsed by the principall Schoole-men for proofe of the conclusion and many reasons why the consecration of Churches of the vessels of Bishops Abbats Abbesses and Monkes are not Sacraments nor holy water nor the washing of feet as Saint Bernard sayd nor Martyrdome nor the creation of Cardinals nor the Coronation of the Pope Some sayde that to bridle the Heretiques it was not sufficient to condemne the Article if euery one of the Sacraments were not particularly named for feare some bad spirit might exclude some of the true and substitute some false Afterwards another essentiall point for the Article was called to minde that is to determine the Institutor of all the Sacraments which is CHRIST to condemne the heresie of the Lutherans who ascribe to CHRIST the ordination of Baptisme and the Eucharist only And that CHRIST ought to be held by faith for the Institutor Saint Ambrose Saint Austine and aboue all the Apostolicall Tradition was alleadged from which no man dissented But some sayd they ought not goe on so farre and that it was enough to keepe within the bounds of the Florentine Councell and the rather in regard that the Master of the Sentences held that Extreame Vnction was instituted by Saint Iames and Saint Bonauenture with Alexander that Confirmation beganne after the Apostles And the same Bonauenture with other Diuines maketh the Apostles authors of the Sacrament of Penance And many haue sayd of Matrimony that it was instituted by God in Paradise And CHRIST himselfe when hee spake of it in a place fit to name the authour doth attribute the institution thereof not to himselfe but to the FATHER in the beginning For these respects they aduised not to adde that point for feare of condemning the opininion of the Catholiques The Dominicanes on the contrary did affirme with some bitternesse of words that those Doctors might bee expounded and salued with diuers distinctions and that they would euer haue referred themselues to the Church but the Lutherane boldnesse ought not to passe without condemnation who haue brought in those falsities with contempt of the Church and that was not to be tolerated in the rash Lutherans which might bee indured in the holy Fathers In the second Article of the necessitie of the Sacraments some would The necessi of the Sacraments not haue the condemnation to be absolute but a distinction made in regard it is certaine that all are