he concluded that it was not at all likely that all who had laboured therein were inspired adding withall that it was evident enough that these different Authours were not infallible since many faults were to be found in that Translation It was nevertheless still his opinion that it ought to be preferred before all other versions provided it were first corrected Andreas de Vega was of the same mind that there were faults in the vulgar Translation but was notwithstanding of the opinion that it should be declared Authentick without prejudice to any to consult the Originals They proceeded next to the Article of the sense and interpretation of Scripture It was thought that the liberty that men had taken to themselves in these later years of interpreting Scripture was the cause of the Heresies in Germany And therefore the Council purposed to remedy that by barring private men from expounding the Scriptures according to their fancy Some were for admitting all modern interpretation provided it were not contrary to the Faith and that opinion Cajetan had maintained Others thought that some liberty might be allowed to diversity of interpretation provided they did not clash and contradict one another and these last approved the remark of Cardinal di Cusa who heretofore said that Scripture ought to be interpreted variously according to the times and the Heresies that are to be confuted But most part were of a contrary opinion and judged it necessary to confine Expositours to the Interpretations of the Fathers and not to admit of any new expositions A Cordelier of Mons called Richard went a little farther and said that the Holy Scripture was not now any longer necessary for teaching Divinity which is sufficiently to be found in the Books of the School-men and that at present Scripture was not to be read for the instruction of the People but onely for Devotion The conclusion at length of all these disputes was that the vulgar Translation was declared Authentick with a proviso that it should be corrected and Deputies were appointed to make the amendments But sometime after the Pope put a stop to that work which was begun and caused it to be differred untill new orders in fine all liberty of broaching any new sense of Scripture different from that of the Fathers was taken away In the Congregation of the 29th of March the question was debated whether Canons and Anathema's were to pass upon these points some there were that thought it very hard to declare Hereticks and pronounce Anathema's against those who might question the supreme Authority of the vulgar Translation and take the liberty to observe faults in it but an expedient was found which was to make a Canon touching the necessity of Traditions and the number of Canonical books with Anathema's and to refer the vulgar Translation and what concerned the interpretation of Scripture to the Chapter of Reformation where none were to be used In consequence of this it was moved that means ought to be found to put a stop to the bad use that Libertines and profane People make of the Holy Scriptures some in Magical operations and others in defamatory Libels where they pervert texts of Scripture by wicked and impious Applications The Cardinal di Monte was very hot about this being much concerned at the Pasquinades of Rome by reason of the Disorders of his Life At length it was resolved that a Decree should be made whereby without descending to particulars such kinds of abuses should be Prohibited in general terms and all Printers forbid to print them session 4 On the Eighth of April the day appointed for the fourth Session forty eight Bishops and five Cardinals went in the usual order and with the accustomed Ceremonies to the Cathedral Church after which the Decrees were published declaring Traditions to be of equal Authority with the Holy Scripture the Catalogue of the Canonical Books were regulated the vulgar Translation made Authentick and the licentiousness of Libertines and Printers repressed In the same Session Don Francisco de Toledo the Emperour's Ambassadour caused the Emperour's Commission for Don Diego de Mendoza who was sick at Venice and for himself to be publickly read and then made his Master's Complements to the Council which were returned There first Decrees of the Council were ill relished by the Germans and they did not take it well that so small a number of men should take upon them in quality of a General Council to judge of so important a matter But the Pope was extremely well satisfied with their proceedings and that made him intimately concerned for the affairs of the Council fortifying the Congregation of Cardinals at Rome to whom these affairs were particularly committed he dispatcht three Orders to the Legates who presided in the Council of Trent first that they should publish no Decree without first acquainting him with it secondly that they should not spend time about matters that were not controverted and lastly that they should not suffer the Authority of the Pope to be called in question About the same time the Pope excommunicated the Archbishop of Cologne at the instance of the Bishops of Utrecht Liege and of the Clergy of Cologne The Pope excommunicates Herman Archbishop of Cologne he declared him deposed from his Archbishoprick and absolved his Subjects from their Oath of Allegiance to him as being an Heretick and an Abettour of Hereticks ordained them to submit to the Count of Shawembourg his Coadjutour as to their Archbishop The Emperour who valued not the Ordinances of Rome but as they made for his interest did not immediately upon this excommunication break with the Archbishop but for sometime continued to treat with him as Archbishop of Cologne because he was afraid that if he put him too hard to it he might join in War with the Confederates against him whereas till then he had persevered in his Obedience So that that Sentence did no great harm to the Archbishop but wrought pernicious effects in the minds of the Protestants and those that favoured them This does evidently demonstrate say they that the Council signifies no more than a formal Convocation seeing People are excommunicated for Doctrines which ought to remain undecided untill the Council have pronounced a definitive Sentence Nevertheless sometime after Herman was obliged to resign his Archbishoprick The Synodal actions were again renewed in the Council that the matters might be prepared which were to be Judged in the next Session The Pope had enjoyned his Legates to set on foot the question of original sin but the Germans opposed it and would have them to fall upon the matter of Reformation Don Francisco de Toledo insisted so much thereupon in the Emperour's name that the Legates were forced to tell him in plain terms that they had express orders from the Pope not to meddle with the matter of Reformation and because the Ambassadour was not satisfied with that answer but continued his Instances the Legates wrote about it to
been able to stir up so many people all would again return into the Bosome of the Church from which they had fallen off Next year was employed in negotiating an accommodation betwixt the Catholick and Protestant parties wherein the Elector of Mentz and the Palatine endeavoured all that lay in their power But the Emperour finding that such tentatives for healing of Religion would never succeed persisted in his thoughts of calling a Council He wanted a pretext for using of Force and hoped to find one in a Council because the Protestants would be obliged to submit to it and if they year 1533 refused he would have law on his side to force them He therefore sent to Rome to represent to the Pope and College of Cardinals the necessity of calling a Council without any delay The Emperour presses a Council and not obtaining it makes his first Edict in favour of Protestants This demand was seconded by the Ambassador of the King of France and though the Pope was resolved not to grant yet durst he not flatly refuse it He therefore consented to it but under conditions that rendred the thing impossible for he purposed the holding of a Council at Bologna Piacenza or in some other Town of the Ecclesiastick State well foreseeing that the Germans would never agree to that He also declared that none but Bishops and Abbots should have a decisive Vote which was not the free Council that the Germans so urgently desired The Emperour perceiving that nothing was to be expected on that side at length resolved to restore Peace to Germany which he did by the Edict of Nuremberg dated July 23 1532. whereby he gave full liberty to all States Princes Towns and private Persons to enjoy and live in the Religion that they had chosen without molesting of others and without being molested by any till the sitting of the next Council which the Pope should be solicited to call within six months and open within a year This was the first Edict of toleration that the Protestants obtained in Germany which extremely netled the Court of Rome Things however were husht up and after all they found that the Emperour was not so much to be blamed For the Protestants obstinately refused to make head against Solyman who with a formidable Army was coming to powr in upon Austria unless that indulgence were granted them So that the fear of the Turks whom Charles had to doe with was the sole cause of his moderation A second interview betwixt the Pope and the Emperour the Pope refuses a Council but after grants it on conditions which the Protestants refuse to accept So soon as that War was ended and the Turks driven out of Austria the Emperour renewed his design of concluding the affairs of Religion in Germany He made a journey into Italy and had a second interview with the Pope at Bologna In this interview they had a fresh conference about the necessity of holding a Council the Pope persisted to oppose it and if at any time he seemed to condescend yet stood he firm that the Council should be held upon the conditions he had proposed Charles who had no other interest in the affair than that of his Authority which he desired to settle by obliging the Germans to live under the same Laws was not very much troubled upon what conditions a Council were held provided the Lutherans accepted them They therefore agreed betwixt themselves to send Ambassadors to the Elector of Saxony to incline him to accept of the conditions proposed by the Pope The Elector desires leave to communicate the affairs to the Assembly of Protestants which was to be held at Smalcalde the 23 of June the same year And indeed he did so but the Assembly rejected the Pope's propositions and persisted in demanding a free Council to be held in Germany where every one might have freedom to speak their minds and wherein judgment should be pronounced according to the word of Go without any respect had to the Authority of the Pope Traditions or Canons Their Answer was long and argumentative of which Copies were sent to the Pope and the Emperour and afterwards Printed with the Pope's propositions The Pope dissatisfied with the Emperour enters into a league with the King of France This interveiw of the Pope and Emperour did not all contribute to the cementing of their friendship for they began to entertain Jealousies one of another the Pope could not relish those reiterated instances that the Emperour made to him for calling a Council to which he had an incurable aversion But above all that which most increased their misunderstanding was the Judgment given by the Emperour upon the debate which the Pope had with the Duke of Ferrara concerning the Towns of Rheggio and Modena Both parties agreed to refer that affair to the determination of the Emperour that as Umpire he might give Sentence therein The Emperour pronounced against the Pope and confirmed the Duke of Ferrara in the possession of those two Towns So that the Pope being ill satisfied with the Emperour took a resolution of entring into a strict alliance with the King of France and at the same time to raise the Grandure of his Family he Married Catharine of Medicis his Neice to Henry second Son to that King and for the accomplishment and confirmation of the Treaty the Pope gave the King of France an interveiw at Marseilles Amongst other things that past at that interveiw the Pope required of the King that he would use his interest with the Protestants of Germany and especially with the Landgrave of Hesse to take them off from demanding a Council or that they should demand it on conditions more easie for the Court of Rome The King attempted it but could not succeed however the Landgrave of Hesse yielded in some things and consented that the Council might not be held in Germany provided the place of its meeting were out of Italy and in a Town where the Council might be free The King himself proposed to the Pope the Town of Geneva an dundertook to get the Protestants to accept of it This proposal seemed strange to the Pope who perceived that the King of France was no fit Agent to transact matters according to the intentions of the Court of Rome and therefore they thanked him for the pains he had taken and desired him to proceed no farther so that a stop was put to that Negotiation in the beginning of the year 1534. year 1534 Henry King of England shakes off the Pope's authority without any innovation in Religion The same year the Court of Rome had the trouble to see one of the most considerable Members of the Roman Church fall off from it whilst they endeavoured to recover Germany they lose England Henry VIII had Married Catharine Infanta of Spain Aunt by the Mother to the Emperour Charles V. This Princess by a former Marriage had been Wife to Prince Arthur elder Brother
promised the Protestants that if the Council made no progress in the decision of Controversies he himself would call a Diet to end all differences in Religion They therefore alledged that if they did not first meddle with matters of Doctrine they could not hinder the Germans from taking a course of their own without expecting the Decisions of the Council In was thereupon concluded that the matter of Reformation and of Doctrine A debate about the Seal that the Council was to use for their Letters should goe hand in hand together there arose also some debates about the Seal which the Council should make use of in sealing the Letters that they might have occasion to write to the Pope to give him thanks and to Kings to invite them to send their Prelates to the Council Most part were for the Councils having a Seal and some proposed to have it of Lead with the Image of the holy Ghost on one side and the name of the Council on the Reverse others proposed other forms but the Legates had no mind to any of them they cunningly told them there was no Engraver at Trent that they must therefore send to Venice which would be tedious and that it were better at present to make use of the chief Legate's Seal This seemed to be no great matter but however there was somewhat in it for the Court of Rome were not for the Councils having a proper Seal that so all its Authority might in every thing seem to depend on the Pope Inferiour and dependant Courts seal their orders with the Seal of the Prince and they had a mind to bring the Council to that And thus did the Legates find ways of amusing the Prelates that they might gain time according to the Pope's intentions till their instructions were sent them But in this they found no matter that could deserve a decision the day of the Session approached and they could not imagine what excuse to make since they intended neither to treat of any Article of Doctrine nor of Reformation At length Cardinal Pool hit upon a very seasonable expedient To amuse the Council the Creed is published that in that Session the symbol of the Creed of the Church of Rome ought to be confirmed and published The sharper sighted alledged that it was to expose the Council to derision to publish and confirm a Creed which for twelve hundred years had been universally received in the Church at a time when there were so many controversies to be determined But that reason had no effect and the Legates were overjoyed to have found out that Biass to take them off from litigious contests The Decree past upon it notwithstanding all the opposition of those who said that after the pursuits and negotiations of twenty years they were now at length assembled to hear the rehearsal of the Creed Third Session The Session was held the fourth of February and the Prelates went in body to the Church with the usual Ceremonies though in secular habit but took their Pontificals when they came into the Church Peter Tagliava Archbishop of Palermo officiated and Ambrosio Catarino of Siena a Jacobin Monk made the Sermon Afterwards according to the Decree of the Council the Creed was read with a Preface importing that therein they imitated the ancient Councils which secured themselves with that shield against Heresies before they began to act any thing Then was read the other Decree whereby the next Session was appointed to be the eighth of April that is two Months after The Legates used a pretext for that long interval that it behoved them to expect the coming of many Prelates who were on their Journey to the Council The Reformation advances in Germany The opening of the Council and the small matters that were acted in it hindered not but that the affairs of Religion proceeded in the same manner as before in Germany the Reformation advanced in some states whilst it was opposed in others The Elector Palatin re-established the Communion under both kinds the marriage of Priests and the Divine Service in the vulgar tongue and that was a beginning of Reformation that at that time went no farther The Conference at Ratisbonne which produced nothing The conference of Ratisbonne which the Emperour had appointed the year before began in the Month of January and the Emperour deputed the Bishop of Eichstadt and the Count of Furstemberg to preside therein in his name But it had no happy issue for the Emperour 's own Deputies without doubt according to the instructions and intentions of their Master who had no other design by these conferences but to amuse the Protestants and give Jealousie to the Pope first crost and then broke it off However his design being to find a pretext of War with the Protestants he made a great noise about the rupture of that conference came to Ratisbonne in Person wrote and complained of it to all the Princes of the Empire The same year Martin Luther died in his great Climacterick being sixty three years of age on the tenth of February The death of this Man filled all the Catholicks with Joy who verily believed that the great work of the pretended Reformation would certainly fall to the ground after the death of him that first set his hand to it The Council of Trent looked upon that accident as a presage that Heresie should be overthrown by its Authority since that in the beginning of its Actions the great Haeresiarcha was fallen But such kind of Prognosticks are not always certain as experience hath demonstrated After the third Session which was held the fourth of February the Legates wrote to Rome At length they prepare to begin the Examination of matters and chuse that of the Scriptures shewing the impossibility of holding the Members of the Council any longer in suspence or of putting them off with trifles as had been done till then The Pope therefore at length gave consent that they should set to work in good earnest and the Legates were of opinion that they ought first to begin with the subject of the Scripture The Council had been in doubt where to begin for confuting and censuring the Doctrine of Luther some were for following the order of the confession of Ausbourg but others thought that that would be too great an honour for the Confession they liked better to have abstracts made of their Books and to follow the order that the Divines should think most proper The Doctrine of the Protestants that they intended to condemn was reduced to four Heads The first was concerning the sufficiency of holy Scriptures and the necessity of Traditions the second of the Canonical Books and their number the third was about the Authority of the Vulgar Translation and the necessity of having recourse to the Originals the fourth related to the Intelligibleness and Perspicuitie of the Scripture the sense that it ought to be taken in and the Interpreters that
were to be followed Besides these there was a fifth Article proposed to be examined to wit if these matters should be condemned with Anathema's There waited on the Council about thirty Divines most part Monks who till then had been of no use but in making some Sermons in praise of the Pope and Council but now there is work cut out for them for they were employed to open the matters and to make the first inquiry into the controversies and hereupon they discoursed in Congregations appointed for that purpose in presence of the Prelates who afterward gave their Judgment upon what they had learnt in the Congregations of the Divines But the Divines had no Vote in consulting and forming the Decrees The heads above mentioned were therefore stated in the Congregation and left to the disputations of the Divines As to the first head that concerned traditions they were almost all very well agreed that they ought to be received as a part of the revelation of God's Will Antony Marinier is not of opinion that the necessity of Traditions should be made a point of faith But Antony Marinier a Carmelite Monk started a considerable opinion he did not think it pertinent to make that a point of Faith because for asserting the absolute necessity of Traditions one of these two things must be granted Either that God had forbidden to write the whole revelation of his will or that the Prophets and Apostles had written their books at random without design of transmitting that revelation by Scripture and that hence it was that part of that revelation had been written and the rest unwritten he urged that the first could not be proved to wit that God had for bidden to commit all his revelation to writing and that the second was injurious to providence which guided both the Conduct and Pen of these holy Writers He gave therefore his opinion that they should follow the Course of the Fathers who had made use of Traditions when there was occasion without making their necessity a matter of Faith This opinion was not at all like and Cardinal Pool one of the Legates censured it severely saying that it had been sitter to have been started in a Conference of Lutherans in Germany than in a Council Four opinions about the Canonical Books Upon the Article of the Canonical Books there were four opinions some were for ranking them into two Classes that in the first should be placed the Books which had never been contested and in the second those which had this was the Opinion of Luigi di Catanea a Jacobin who grounded it upon the Authorities of St. Jerome and Cardinal Cajetan who had both done so some were for having them divided into three Orders the first of those whereof no doubt was ever made the second of those which had been heretofore questioned but which now are received and the third of those of which no perfect Certainty was ever pretended to The third opinion was for reducing them into a Catalogue without any distinction and in a word some were for naming expresly those Books that had been controverted to the end they might be declared Canonical The Book of Baruch gave them more trouble than the rest because no Pope nor Council had ever cited it for Canonical but a certain Person made a shamefull remark that the Church read part of it in the Desk and that was enough to canonize it By the Eighth of March the Divines had made an end of their Conferences about the Articles proposed to them and next day the Prelates assembled in Congregation to consult conclude and form the Decrees They past the Article of Traditions ordaining the same Authority to be given to them Vergerio drawn over by the Lutherans at length openly declares himself as to the written word and referred to another time the point concerning Canonical Books some days after Don Francisco de Toledo the second of the Emperour's Ambassadours Collegue to Don Diego de Mendoza came to Trent and the same time Vergerio who had a Bishoprick bordering on Germany arrived there also This man was famous for many Nunciatures that he performed in Germany and several Conferences which he had with Luther and the Lutherans by Commission from the Pope But instead of convincing the Lutherans in these Conferences the Lutherans had convinced him and Vergerio had not so well disguised his Sentiments but that he had raised himself an Enemy one Fryar Hannibal an Inquisitour who stirred up a Sedition of the People of his Diocess against him He came therefore to the Council to justifie himself but was ill received and referred to the Pope Instead of going to Rome he resolved to return to his Bishoprick hoping to find the Tumult quieted But the Nuncio that was at Venice sent him orders to the contrary and was preparing to proceed against him by order of the Court of Rome In sine Vergerio took the Course of declaring himself openly and retreating into a place of safety he fled into the Countrey of the Grisons where he made a publick Profession of the Lutheran Doctrine and afterward wrote many things against the Pope and Church of Rome In the Congregation of the 15th of March it was ordained that all the Canonical Books of Scripture should be equally approved of and no distinction made amongst them but there happened great Debates about the vulgar Translation Luigi di Catanea a Jacobin was of opinion that the method of Cardinal Cajetan ought to be followed who had recourse to the Greek and Hebrew texts and had them interpreted to him word for word because he understood not the Languages This Cardinal was wont in his last days to say that they who contented themselves with the Latin text had not the word of God pure and without mixture of errours this Jacobin stood stiff for the Originals against Translations but the Plurality of Votes were for the vulgar Latin and for having its Authority to be absolutely established without any reserve And some were even for having it declared that the Authour of that Translation was guided by a Spirit of Prophecy One reason that influenced the Patrons of the vulgar Translation was that if they re-established the original Greek and Hebrew in their ancient Authority the Grammarians would for the future be the Masters of Theology and the Divines and Inquisitours be obliged to learn the Languages But there were some learned men in that Assembly who could not endure to have it said that the Latin interpreter had a Spirit of Prophecy Isidorus Clarius a Bressian Abbot of St. Benet an able man and versed in the knowledge of Languages refuted that opinion he gave a History of that version and shew'd it to be made up of an ancient Latin Translation which was called the Italick and the version of St. Jerome he endeavoured to prove that it was not the work of one man but of many and that it being made up of pieces patcht together
should be left for the following Session The like was done with the last Article which contained a Confession of Faith and the Form of an Oath In that Oath were contained all the Doctrines and Articles of Faith which distinguish the Roman Catholick Belief from that of the Protestants such as are the Superiority of the Pope the Authority of Councils the Truth of Traditions the Number of Seven Sacraments the Real Presence Transubstantiation and the Sacrifice of the Mass It was not onely projected that all who should be received into Ecclesiastick Dignities should swear that they believed all those things but likewise that Princes should admit of no man to any Office whatsoever till first they took that Oath and swore to that Confession Having resolved to lay that Article aside till another time they framed the Decree about Residence leaving out all that might displease those who held it to be of Divine Right and the others who affirmed it onely of Positive Constitution The Cardinal of Lorrain upon this occasion did the Pope great Service He had not long before received a very obliging Letter from him and the Pope had invited him to come to Rome that he might confer with him which the Cardinal had in a manner promised to doe But he durst not absolutely declare himself before he was informed what the Court of France thought of that Journey He did therefore all he could to dispatch business that so the next Session might be held on the prefixed day and that the Council proceeding apace he might make his Journey to Rome see a speedy Conclusion of the Council and then return to France This being his aim he drove at Expedition and was the Cause of stiffing a great Process which was occasioned by a matter of very small importance And that was in relation to the Functions of the Inferiour Orders from the Deacon even to the Porter about which the Divines kept a great Clutter The Custome had been for a long time discontinued of having consecrated Persons to perform the Functions of these Lower Orders as shutting Doors lighting Candles ringing Bells and even Reading these Offices being discharged by Laicks Now the Council thought it necessary to restore the Order and to cause those Functions to be performed by Consecrated Persons according to the Ceremonies of the Roman Pontifical and that with design to silence Libertines who maintained that these Offices were not Sacraments But when the Bishops were about to come to a Conclusion and to frame the Decree they were stopt by a difficulty which is obvious to any man for they who were not of opinion that these Functions should be restored to those who had received Orders asked what Necessity there was of a Spiritual Character for performing of Actions merely Corporeal as shutting of Doors and ringing of Bells The Cardinal of Lorrain gave his opinion that that matter should be left to the Disposal of the Bishops which prevailed All were now for condescending that they might come to an end Nevertheless the Spaniards held out still and persisted to have Residence declared to be of Divine Right as well as the Institution of Bishops The Cardinal of Lorrain brought over several but a great many resisted his Solicitations On the other hand the Archbishop of Otranto and his Adherents who were afraid of the least shadow that might entrench upon the Authority of the Pope would not consent to the Decree that the Legates had drawn up concerning Residence because it said that all who have care of Souls are obliged by the Command of God to look to their Flocks They said that it was impossible to look to their Flocks without residing If one be obliged to look to his Flock by the Command of God he is by Consequence obliged by the Command of God to reside and so Residence must be of Divine Right Nor would they approve of the sixth Canon which faith that the Hierarchy hath been established by Divine Ordinance They were afraid that it might from thence be concluded that all the Orders of that Hierarchy are of Divine and not Papal Institution They said that by that means Episcopacy was declared to be of Divine Right These Minutes had been an hundred times over consulted at Rome the Legates approved of them since they had framed them the Pope's Canonists and Divines were very well satisfied with them but all that was nothing they would needs be more zealous for the Pope than the Pope was for himself Nevertheless in spight of the opposition of that Archbishop on the one hand and of the Archbishop of Granada and Bishop of Segovia on the other the Assembly went on and concluded that the Decrees must pass in that form And now the Consultations being ended and the Decrees framed the General Congregations were begun again the ninth of July for reading and examining the Decrees The Spaniards would not yield yet They made a noise in the Congregation and said that they were abus'd since that now after so long delaying to form the Chapter of the Institution of Bishops there was no notice at all taken of it They renewed their instances to have it declared to be of Divine Right and made the same Complaints and Demands about the Article of Residence But at length the Count de Luna dashed their Constancy for he called them together several times at his house and after many Skirmishes he obtained of the Archbishop of Granada the Bishop of Segovia and the rest of the most forward Prelates that they would be satisfied to deliver their opinions without Passion and insisting in their Oppositions And so on the fourteenth of July which was the Eve of the Session the Legates held the last General Congregation wherein a hundred fourscore and twelve gave their Vote for holding the Session next day and onely twenty eight were against it The Presidents obliged the Spaniards to be silent promising the Count de Luna that so soon as they had defined the Power of the Pope according as it was done by the Council of Florence they should make no more Difficulty to declare the Institution of Bishops to be of Divine Right session 23 The twenty third Session the fifteenth of July At length the fifteenth of July came on which was held that Session which had been so many times prorogued and the Decrees whereof were so impatiently expected The matter of Doctrine was digested into four Chapters and eight Canons with Anathema's In them the Council declared that Orders are a Sacrament that there is a visible Sacrifice under the Gospel for offering up of the very body and very bloud of our Lord that there are greater and lesser Orders by which one mounts as by steps to a greater Order which is that of Priesthood that Orders do imprint a Character and confer the Holy Ghost that Unction is necessary in the Sacrament that the Hierarchy is of Divine Institution that Bishops are superiour to Priests that the Consent