MY purpose 1500 Pope ALEX­ANDER 6: Emperour MAXIML­LIAN. I. HENRY 7. King of England. LEVVIS 12. French king. is to write the History of the Coun­cell The purpose of the Author of Trent. For though many famous Histo­rians of our age haue made mention in their writings of some particular accidents that happened therein, and Iohn Sleidam, a most di­ligent author, hath related, with exquisite in­dustry, the causes that went before, notwith­standing all these things put together would not suffice for an entire narration.

For my selfe, so soone as I had vnderstan­ding The meanes he vsed for collection of his matter. of the affaires of the world, I became exceeding curious to know the whole proceedings therof: and after I had diligently read whatsoeuer I found written, and the publique instructions, whether printed or diuulged by pen, I betooke my selfe, without sparing either paines or care, to search in the re­mainder of the writings of the Prelates, and others who were present in the Councel the Records which they left behinde them, and the Suffrages or o­pinions deliuered in publique, preserued by the Authors themselues, or by o­thers, and the letters of aduice written from that Citie; whereby I haue had the fauour to see euen a whole register of Notes and Letters of those persons, who had a great part in those negotiations. Hauing therefore collected so many things as may minister vnto me sufficient matter for a narration of the progresse, I am resolued to set it downe in order.

I wil relate the causes and managings of an Ecclesiasticall Conuocation, by some, for diuers ends, and by diuers meanes procured and hastened, by some hindered and deferred for the space of 22. yeeres: and for 18. yeeres more, sometimes assembled, sometimes dissolued, alwayes celebrated with diuers intentions, and which hath gotten a forme and conclusion contrary altoge­ther to the deseigne of them that procured it, and to the feare of those, that with all diligence disturbed it; a cleere instruction for vs to referre our selues to God, and not to trust in the wisedome of man.

[Page 2] For this Councell desired and procured by godly men, to reunite the 1500 ALEXAND. 6. MAXIMILL 1. HENRY 7. LEVVIS 12. The conclu­sion of this Councell was contrary to the opinion of all men. Church which began to bee diuided, hath so established the Schisme, and made the parties so obstinate, that the discords are become irreconciliable: and being managed by Princes for reformation of Ecclesiasticall discipline, hath caused the greatest deformation that euer was since Christianity did be­gin: and hoped for by the Bishops to regaine the Episcopall authority, vsur­ped for the most part by the Pope, hath made them loose it altogether, bring­ing them into greater seruitude: on the contrary, feared and auoided by the Sea of Rome, as a potent meanes, to moderate the exorbitant power, moun­ted from small beginnings by diuers degrees vnto an vnlimited excesse, it hath so established and confirmed the same, ouer that part which remaineth subiect vnto it, that it was neuer so great nor so soundly rooted.

It will not be inconuenient therefore to call it the Iliade of our age; in the explanation whereof I will exactly follow the truth, not being possessed with any passion that may make me erre. And hee that shall obserue that I speake more copiously of some times, and more sparingly of others, let him remem­ber that all fields are not equally fruitfull, nor all graines deserue to be kept: and that, of those which the Reaper would preserue, some eare escapeth the hand, or the edge of the sickle; that being the condition of euery haruest, that some part remaineth to be gleaned after.

But first I must call to minde, that it hath beene a most ancient custome in the Church of Christ to compose the differences of Religion, and to reforme The originall cause & pro­gresse of Sy­nods. the corrupted discipline, by the conuocation of Synods. So, the first which be­gan in the life time of many of the holy Apostles, whether the conuerted Gentiles were bound to obserue Moses law, was composed by a meeting in Hierusalem of foure Apostles, and of all the faithfull which were in that Ci­tie: by which example in the occurrences which incidently sprung vp in e­uery prouince for the space of 200. yeeres and more afterwards, the Bishops and chiefest of the Churches assembled themselues together to qualifie and end them; that being the onely remedy to reunite diuisions, and to accord contrary opinions.

But after that it pleased God to giue peace vnto his Church, by exciting Constantine to fauour religion, as it was more easie for many Churches to communicate and treate together, so also the diuisions became more com­mon. And whereas before, the differences went not out of a city, or, at the most, out of a Prouince, now by reason of the liberty of meeting together, they extended themselues ouer the whole Empire. Wherefore also it was ne­cessary that the Councels (which were the vsual remedie) should be assembled from places more distant. Whereupon a Councell of the whole Empire, being congregated in those times by that Prince, it had the name of the holy and great Synod; and a litle after was called the general & Oecumenical Councel, though not assembled from all parts of the Church, a great part whereof ex­tended it selfe beyond the bounds of the Romane Empire; but because the vse of that age was to call the Emperour Lord of the whole habitable earth, howbeit the tenth part thereof was not subiect vnto him. By which exam­ple the like Councels were called by Constantine his successors in other occur­ring differences of Religion. And though the Empire was diuided into [Page 3] the Easterne and Westerne, notwithstanding the affaires thereof being mana­ged [...] A new deri­uation of the name of gene­rall Councels. vnder a common name, the Conuocation of Synods throughout the whole continued still.

7 But after that the East was so diuided from the West, that there remai­ned no more communion in the Soueraignty, and after that the East was for the most part possessed by the Saracens, and the West parted amongst many Princes, the name of an Vniuersall and oecumenicall Councell was no more deriued from the Roman Empire, but amongst the Grecians, from the assem­bly of the fiue Patriarkes, and in these countreys of ours, from the vnitie and communion of those Kingdomes and States which obeyed the Pope in cau­ses Ecclesiasticall. And the assembling of these hath beene continued, not to appease the dissentions about Religion principally, as before, but either to make warre in the Holy-land, or to compose Schismes and diuisions of the Church of Rome, or else for controuersies betweene the Bishops and Chri­stian Princes.

8 In the beginning of the 16. centurie of yeeres after the natiuitie of our 1500 Sauiour Christ, there appeared no vrgent cause to celebrate a Councell, nei­ther was there any likely to happen for a long space. For the complaints of many Churches against the greatnesse of the Court, seemed absolutely to be appeased, and all the countreys of the Westerne Christians were in the com­munion and obedience of the Church of Rome. Onely in a small part, that is in that tract where the Alpes are ioyned with the Pyrences, there were some remainders of the olde Waldenses or Albigenses. In whom notwithstanding Waldenses in the Alpes. there was so great simplicitie and ignorance in learning, that they were not fit to communicate their doctrine vnto others; besides their neighbours conceiued so sinister an opinion of their impietie and obscenitie, that there was no danger that the contagion could spread any further.

9 In some Cantons also of Bohemia there were some few who maintai­ned Picards in Bohemia. the same doctrine, euen remnants of those whom the Bohemians call Picards; whose increase could not be feared for the same reason.

10 In the same Kingdome of Bohemia there were some followers of Iohn Hus, which were called Calistini, or Subutraque, who, except that particular, Calistial in Bohemia. that in the holy Communion they ministred the Cup vnto the people, in o­ther things differed not much from the doctrine of the Church of Rome. But these also were not esteemed considerable, aswell for their small number, as because they wanted learning; neither did it appeare that they desired to communicate their doctrine, nor that others were curious to vnderstand it.

11 There was yet some danger of Schisme. For Iulius the second, hauing Pope Iulius the second was more a souldier then a Clergie man. addicted himselfe more to the Arts of warre, then to the Priestly ministery, and gouerned the Popedome with excessiue imperiousnes towards the Prin­ces and Cardinals, had constrained some of them to separate themselues from him, and to call a Councell. And the French King Lewis the twelfth, excom­municated Levvis the 12. excommuni­cated. by the same Pope, had withdrawen his obedience from him, and was ioyned with the separated Cardinals; which beginning, did seeme might produce some important cōclusion. But Iulius opportunely dying, and Leo be­ing created in his stead, with his dexterity he reconciled, in a very short space, the Cardinals and the Kingdome of France both at once: so that a fire was [Page 4] quenched with admirable celerity and ease, which in likelihood might haue burned the Church. LEO 10. MAXIMIL. 1. HENRY 7. LEVVIS 12. The descrip­tion of Pope Leo.

12 Leo the tenth, as one whose birth and education was noble, adorned the Papacie with many good parts which he brought into it; amongst which were his singular learning in humanitie, goodnesse, and a marueilous sweete manner in treating of affayres, together with a pleasing behauiour, more then humane, ioyned with incomparable liberalitie, and a great inclination to fa­uour those that were learned, and endowed with any extraordinary quality. Which vertues were not found in that Sea of a long time before, neither e­quall, nor neere vnto his. And he would haue been a Pope absolutely com­pleate, if with these he had ioyned some knowledge in things that concerne Religion, and some more propension vnto pietie, of both which he seemed carelesse. And as he was most liberall and well seene in the Arte of giuing, so in that other of gaining he was not able enough of himselfe, but vsed the as­sistance of Lorenzo Pucci, Cardinall of Santi Quatro, a man exceeding sufficient in that behalfe.

13 Leo therefore finding himselfe in this state, quiet, the Schisme extingui­shed absolutely, without an aduersary, as one may say, (because those few Waldenses and Calistini were not any way considerable) liberall in spending and rewarding aswell his kindred, as Courtiers, and professors of learning, o­ther fountaines, from whence the Court of Rome was wont to draw riches vnto it selfe out of other nations, being dried vp, he thought fit to serue him­selfe of that of Indulgences.

14 This manner of gaining money was put in practise after the yeere When the Art of gaining money by In­dulgences be­gan. 1100. For Pope Vrbane the second hauing granted a plenary Indulgence and re­mission of all sins to whosoeuer made warre in the Holy land, to regaine and set at liberty the Sepulchre of Christ, out of the hands of the Mahumetans, was imitated by his Successors for many hundreds of yeeres; some of which (as alwaies new inuentions are enlarged) granted it to those that maintained a souldier, in case they could not, or would not goe to warre themselues in per­son. And after in progresse of time, the same indulgences and pardons were giuen for the taking of armes against those that obeyed not the Church of Rome, although they were Christians: and for the most part infinite exactions were made vnder those pretences; all which, or the greater part, were applied to other vses.

15 Leo being counselled, by the Cardinall of Santi Quatro, to follow these examples, sent an Indulgence and pardon for sinnes throughout all Christen­dome, Leo granted a plenary Indul­gence. granting it to whosoeuer would giue money, and extending of it euen vnto the dead; for whom when the disbursement was made, his will was that they should be freed from the paines of Purgatory; giuing also power to eat egges and whitmeats on fasting daies, to choose themselues a Confessor, and other such like abilities. And although the execution of this enterprise of Leo had some particular in it that was neither pious nor honest, as hereaf­ter shall appeare (which did giue scandall, and caused innouation) notwith­standing many of the grants formerly made by the preceding Popes, had cau­ses more vniust, and were exercised with more auarice and extortion. But oc­casions arise many times which are able to produce notable effects, and yet [Page 5] come to nothing, for want of those that know how to vse them. And, which 1517 LEO 10. MAXIMIL. 1. HENRY 8. FRANCIS 1. 1517 is more, it is necessary, for the effecting of anything, that the time come in which it may please God to correct the errours of men. All these things met together in the time of Leo, of whom we speake.

16 For hauing published an vniuersall grant of Indulgence, in the yeere 1517. he distributed part of the haruest, before it was reaped or well sowed, gi­uing vnto diuers persons the reuenues of diuers Prouinces, and reseruing some also for his owne Exchequer. In particular, the Indulgences of Saxonie, and of that arme of Germanie, which reacheth from thence to the sea, hee gaue The Popes sister hath a great part of the benefit of Indulgences. Leo was cre­ated Cardinal at the age of fourteene. to his sister Magdalene, wife vnto Franceschetto Cibo, bastard sonne of Innocen­tius the eighth: By reason of which marriage, this Leo was created Cardinall at the age of fourteene yeeres, which was the first beginning of Ecclesiasti­call greatnesse in the house of the Medici. And Leo vsed this liberality, not so much through brotherly loue, as for recompense of the charges which the fa­milie of Cibo were at, when he retired himselfe to Genua, not daring to abide in Rome so long as Alexander the 6. had linked himselfe with the Florentines, who being enemies to the house of the Medici, had chased it out of Florence. The sister (that the Pope his gift might be profitable vnto her) committed the care of preaching the Indulgences, & exacting the money vnto Bishop Arem­boldus, Aremboldus was the agent of the Popes sister. who in the assumption of the Episcopal dignity, deuested not himselfe of any of the qualities of a perfect Genua Merchant. This man gaue power to publish the Indulgences to whosoeuer promised to raise most profit by them, without any regard of the qualitie of the persons, euen so so rididly, that no man of any tolerable condition could contract with him; but he found Mi­nisters like vnto himselfe, who aimed at nothing but the gaine of money.

17 It was a custome in Saxonie, that whensoeuer Indulgences were sent by The Heremit Friars were publishers of Indulgences in Saxonie by custome. Popes, the Friars of the order of the Heremites were imployed to publish them. The Pardon-mongers, Ministers of Aremboldus would not goe to these, because, being accustomed to manage the like merchandizes, they might vse some deuice to draw some secret profit to themselues, and from whom likewise, as practised in this office, they expected not any extraordina­ry thing, which might bring them more then vsuall aduantage; but they The Domini­cans were im­ployed by the ministers of Aremboldus. went to the Dominican Friars. These men, in publishing the Indulgences, desi­ring to amplifie the value of them, more then others had done before, spake many strange things, which gaue cause of scandall. Whereunto was added the bad life of the Pardoners, who, in Tauernes, and elsewhere, in games, and other things not fit to bee named, spent that which the people spared from their necessary expences, to purchase the Indulgences.

18 By these meanes Martin Luther, an Heremite Friar, being stirred vp, began Martin Luther speaketh a­gainst the In­dulgences. to speake against the Pardoners, first reprehending these new excessiue abuses onely; after being prouoked by them, hee set himselfe to study this matter, being desirous to see the foundations and the rootes of the doctrine of In­dulgences. Which when he had examined, passing from the new to the old 95. Conclusi­ons of Luther. abuses, and from the building to the foundations, he published 95. Conclu­sions in this matter, which were proposed to bee disputed on in Wittenberg, Iohn Thecel a Dominican proposed Cō ­clusions con­trary to those of Luther. where they being seene and read, they were not opposed in any vocall confe­rence, because no man appeared against him: but Iohn Thecel, a Dominican [Page 6] Friar, proposed others contrary vnto these, in Frankfort of Brandeburg.

19 These two files of Conclusions were, as one may say, a ioyning of issue. Wherefore Martin Luther went on to write in defence of his, and Iohn Ecchius to oppose them; and these Conclusions, together with other writings, being gone to Rome, Siluester Prierius, a Dominican Friar, wrote against Luther. Which contestation enforced both the one and the other partie to swarue from this Iohn Ecchius opposeth Lu­thers conclusi­ons. Siluester Prie­rius wrot a­gainst Luther. The doctrine of Indulgen­ces was neuer well vnder­stood vntill this time. matter, and passe to other things of greater importance. For the doctrine of Indulgences hauing not beene well examined in former ages, which did neuer consider how they might bee defended and maintained, or how impugned, the essence and causes of them were not well vnderstood. Some thought they were nothing but an absolution or freeing, made by au­thority of the Prelate, from penance which the Church in the most aun­cient times imposed, by way of discipline, vpon the penitent, (which im­position was assumed in succeeding ages by the Bishop onely, after delega­ted to the penetentiary Priest, and in conclusion left wholly to the will of the Confessor) and that they deliuered vs not from paying the debt due to the Iustice of God. Others thinking that this brought more hurt vnto Christi­ans then benefit, who being deliuered from Canonicall punishments, be­came negligent to satisfie the diuine Iustice with voluntary penance, be­gan to bee of opinion, that they set vs free from both the one and the o­ther: but these were diuided. Some thought that they set vs free, though nothing were giuen in recompence for them. Others, abhorring that opini­on, said, that, by reason of the mutuall participation in charitie of the members of holy Church, the penance of one might bee communicated vnto another, and free him by this compensation. But because it seemed that this was more proper to men of an holy and austere life, then to the au­thority of Prelates, there arose a third opinion, which made them in part an absolution, because authority was necessary for them, and in part a com­pensation. But in regard the Prelates liued not in such sort, as that they could spare much of their merits for others, there was made a treasury in the Church full of the merits of all those who had more of them then would serue their owne turnes; the dispensation whereof is committed to the Pope, who, when he giueth Indulgences, recompenseth the debt of the sin­ner, by assigning so much in value out of the treasurie. Neither was there The treasure of the Church an end of the difficulties: for it was opposed that the merits of Saints being finite and limited, this treasure might be diminished. Wherefore desiring to make it indeficient, they added the merits of Christ, which are infinite: Whence arose a doubt what need there might be of the little drops of the me­rits of others, when there was an infinite Ocean of the merits of Christ: which gaue cause to some to make the treasure to bee onely of the merits of our Sauiour.

20 These things, so vncertaine at that time, and which had no other foun­dation then the Bull of Clement 6. made for the Iubilie of they yeere 1350, seemed not sufficient to oppugne the doctrine of Martin Luther, to resolue his reasons, and to conuince him. Wherefore Thecel, Ecchius, and Prierius, seeing them­selues The aduersa­ries of Luther prooue the doctrine of Indulgences by common reasons only. not strong enough in points proper for this matter, betooke them­selues to common places, and layd for their ground worke the Popes autho­ritie, [Page 7] and consent of the Schoolemen; concluding that the Pope, not beeing 1518 LEO 20. MAXIMIL. 1. HENRY 8. FRANCIS 1. Luther begin­neth to speake against the Popes autho­rity, and other doctrines of the Romane Church. able to erre in matters of faith, and hauing approoued the doctrine of the Schoolemen, and himselfe publishing the Indulgences to all the faithfull, it was necessary to beleeue them as an article of faith. This gaue occasion to Martin to passe from Indulgences to the authoritie of the Pope; which being predicated by others to be the highest in the Church, was by him made infe­riour to a Generall Councell lawfully called, where of he said there was need in that instant and vrgent necessitie: and the heat of disputation continuing, the more the Papall authority was aduanced by others, the more it was by him abased. Notwithstanding, he conteined himselfe within the bounds of speaking modestly of the person of Leo, sometimes referring himselfe to his iudgement. And, for the same reason, the doctrine of remission of sinnes, of Penance, and of Purgatorie was set on foote, the Romanists seruing them­selues of all these common places for proofe of Indulgence.

21 Friar Iames Hogostrat, a Dominican Inquisitor, wrote against Martin Lu­ther Iames Hogo­strat his per­swasion to the Pope. more to the purpose then them all; who, setting these reasons aside, ex­horted the Pope to conuince Martin with chaines, fire, and flames.

22 Neuertheles, the controuersie grew still more bitter, and Martin alwaies 1518 went forwards to some new proposition, as occasion was offered. Wherefore Pope Leo caused him to be cited to Rome by Hierom Bishop of Ascoli, Auditor of Meanes vsed by the Pope to bring Lu­ther to Rome. the Chamber, in August 1518; and wrote a Briefe to Fredericke Duke of Saxo­nie, exhorting him not to protect him. He wrote also to Thomas de Vio, Car­dinall Caietan, his Legat in the diet of Ausburg, that he should vse all diligence to commit him to prison, and to send him to Rome. Diuers meanes were v­sed to the Pope, that he would be contented to order that his cause might be examined in Germany; who yeelded to referre it to his Legat, vnto whom the iudicature thereof was committed, with instruction, that if he could disco­uer any hope of repentance in Martin, he should receiue him into fauour, pro­mising Luthers cause referrred to Card. Caietan the Popes Le­gat. him pardon of all his errours past, together with honours and re­wards, referring the whole to his wisedome; but in case he found him in­corrigible, he should desire Maximilian the Emperour, and the other Princes of Germany, that he might be punished.

23 Martin went to the Legat to Ausburg, vnder the safe-conduct of Maximi­lian; Luther com­meth to the Legat with the Emperors safe-conduct. where, after a conuenient conference vpon the controuersed doctrine, the Cardinall hauing discouered that by tearmes of Schoole-diuinity in the pro­fession where of himselfe was most excellent, Martin could not be conuinced, that he alwaies serued himselfe of the holy Scripture, which is vsed but a little by the Schoolemen, he declared that he would dispute no more with him, but exhorted him to a retractation, or, at least, to submit his Bookes and doctrine to the iudgement of the Pope, shewing him the danger he was in, if he persisted, and promising him fauours and benefits from his Holines. Martin not answering to the contrary, he thought it not fit to wring from him a negatiue, by pressing him too much, but rather to giue space, that the threats and promises might make impression, and therefore gaue him leaue Luther had leaue to de­part. to depart for that time. He caused also Friar Iohn Stopiccius, Vicar generall of the order of the Heremites to treat with him in conformity hereof.

24 Martin beeing returned once more, the Cardinall had much confe­rence [Page 8] with him concerning the heads of his doctrine, rather hearing what he said, then disputing, to gaine himselfe credit by the proposition of ac­commodating the busines. Whereunto when he descended, exhorting him not to let slip so secure an occasion, and so profitable, Luther answered him, with his accustomed vehemencie, that no composition could be made to the preiudice of the truth; that he had offended no man, nor had neede of the fa­uour At his returne he was more vehement then before. of any; that he feared no threats, and that, if any thing were vnduly at­tempted against him, he would appeale to a Councell. The Cardinall (who had heard that Martin was secured by some Grandies, that they might hold a bridle in the Popes mouth) suspecting that he was perswaded to speake in that sort, disdained at it, and descended to bitter reprehensions, and base tearmes, and concluded that Princes haue long hands, and so bid him bee gone. Martin, beeing parted from the Legats presence, remembring Iohn Hus his case, went from Ausburg without saying any more. From whence when he was a good way distant, thinking better of his owne case, he wrote a letter to the Cardinall, confessing he had been too sharpe, laying the blame Luthers letter. vpon the importunity of the Pardoners and of those that wrote against him, promising more modestie hereafter, to satisfie the Pope, and not to speake any more of Indulgences, with condition that his aduersaries should doe the like. Yet neither they nor he could be kept silent, but one prouoked the other; whereby the controuersie grew more sharpe.

25 Wherefore the Court in Rome spake disgracefully of the Cardinall, at­tributing The Cardinall is blamed in Rome for vsing Luther with base termes. all the mischeife to the seueritie and base termes vsed against Luther; they blamed him for not hauing promised him great riches, a Bishopricke, and euen the red hat of a Cardinall. And Leo, fearing some great innouation in Germanie, not so much against Indulgences, as against his owne authoritie, made a Bull vnder the date of the 9. of Nouember 1518, wherein he set forth the validitie of Indulgences, and that himselfe as successor of Peter, and Vi­car The Bull of Leo for the do­ctrine of In­dulgences. of CHRIST had power to grant them, both for the liuing & for the dead; and that this was the doctrine of the Church of Rome, which is mother and mistris of all Christians, which ought to be receiued of whosoeuer would be in the communion of the Church. He sent this Bull to Cardinall Caietan, who, being at Lintz in vpper Austria, published it, and caused many authenti­call copies to be made thereof, sending them to all the Bishops of Germany, with commandement to publish them, and seuerely, and vnder great penal­ties to enioyne all men not to haue any other faith.

26 By this Bull Martin saw cleerely, that from Rome, and from the Pope, he could looke for nothing but condemnation; and as before he had for the most part spoken reseruedly of the person and iudgement of the Pope, so af­ter the publication of this Bull he resolued to reiect it. Wherefore he set forth The Popes Bull made Lu­ther appeale to a Councell. an Appeale; wherein hauing first said, that hee would not oppose himselfe to the authoritie of the Pope when he taught the truth, he added, that he was not exempt from the common conditions of being subiect to erre & to sinne; alleadging the example of S. Peter, sharpely reprehended by S. Paul. But hee said, it was an easie thing for the Pope, hauing so great riches and retinue, to oppresse whosoeuer was not of his opinion, without respect of any; vnto whom none other helpe remained, but to flie vnto a Councell, by the benefit [Page 9] of appeale; because all reason perswadeth, that a Councell ought to be pre­ferred 1519 LEO 10. MAXINIL. 1. HENRY 8. FRANCIS 7. before him. This Appeale went throughout all Germany, and was read by many, and esteemed reasonable. Wherefore Leo his Bull extingui­shed not the fire that was kindled in those parts.

27 But it hauing giuen courage to the Court in Rome, as if the flame had been quenched, Friar Samson of Milan, of the order of S. Francis, was sent to preach the same Indulgences amongst the Suisses; who hauing published them in many places, and collected the summe of 120000. crownes, came fi­nally The occasion why Zuinglius began to op­pose the Pope. to Zuric, where Vlricus Zuinglius, a Canon in that Church, was professor; who opposing himselfe to the doctrine of this Friar the Pardoner, there grew great disputation between them, passing also from one matter to another, as it happened in Germanie. Whereby it came to passe that Zuinglius was hear­kened vnto by many, and gained credit, and was imboldned to speake, not onely against the abuse of Indulgences, but against the Indulgences them­selues, and euen against the authoritie of the Pope, who granted them.

26 Martin Luther perceiuing that his doctrine was esteemed, and that it Luther pas­seth to other points. passed also into other countreys, became more couragious, and set himselfe to examine other articles, and, in the matter of Confession, and of the Com­munion, he forsooke the opinion of the Schoolemen, and of the Church of Rome, approouing rather the Communion of the 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 [Page 10] 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 [Page 11] 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 sins, of the communion, of Indul­gences, of Excommunication, of the power of the Pope, of the authoritie of Councels, of good works, of Free-will, of Purgatory, & of pouerty, all which he saith are respectiuely pestiferous, pernicious, scandalous, offensiue to pious eares, contrary to charity, contrary to the reuerence which is due to the Church of Rome, contrary to obedience, which is the sinew of Ecclesiasti­call discipline: wherefore being willing to proceede to sentence, he, with the Cardinals, genetals of the regular orders; with other Diuines and Doctours, both of the one and the other law, hath made diligent examination of them. Therefore hee condemneth and reiecteth them, respectiuely, as hereticall, scandalous, false, offensiue to pious eares, deceitfull to godly minds, and con­trary to the Catholike trueth: Hee prohibiteth vpon paine of excommunica­tion, and infinite punishments, that no man should dare to keepe them, de­fend them, preach them, or fauour them. And because the same assertions are found in the bookes of Martin, therefore he condemneth them, comman­ding Luthers bookes are condemned to the fire. vnder the same paines, that none may reade or keepe them, but that they ought to be burned, as well those which doe containe the foresaid proposi­tions, as all the rest. Concerning the person of Martin himselfe, he saith, he The Pope gi­ueth an admo­nition to Lu­ther and his followers. hath many times admonished, cited, and called him, with promise of safe con­duct, and prouision for his iourney; that, if hee had come, hee would not haue found so many errours in the Court as hee saide, and that himselfe the Pope would haue taught him, that the Popes his predecessors haue neuer er­red in their constitutions. But because he hath endured the censures for the space of a whole yeere, and hath dared to appeale vnto a future Councell, a thing prohibited by Pius, and Iulius the second, vnder the punishments due to heretikes, hee could proceed to condemnation without any more adoe; notwithstanding, forgetting these iniuries, hee admonisheth the said Martin, and his protectors, to change their opinions, cease to preach, and in the terme of 60. dayes, vpon the same paines, to reuoke al the foresaid errors, and burne the bookes; which in case they doe not, hee declareth them notorious and obstinate heretiques. After he commandeth all vnder the same paines, that [Page 12] they keepe not any booke of the same Martin, though it conteine not the like errours. Then ordaineth that all men ought to shunne as well him as his fa­uourers; yea, commandeth euery one to apprehend them, and bring them personally before him, or at least chase them out of their Lands and Coun­treys: hee interdicteth all places whither they shall goe: commandeth that they bee euery where made knowen, and that his Bull ought to bee read in euery place, excommunicating whosoeuer shall hinder the publication there­of: he determineth that the exemplifications ought to be beleeued, and or­dereth that his Bull be published in Rome, Brandeburg, Misna, and Mansperg.

Martin Luther receiuing newes of the condemnation of his doctrine and The Popes admonition cruseth Lu­ther to make a solemne Appeale. bookes, set foorth a writing, repeating the Appeale made to the Councell, and making replication thereof for the same causes. Furthermore, for that the Pope had proceeded against a man not called, nor conuinced, nor the controuersie of the doctrine heard, preferring his owne opinions to the word of God, and leauing no place for the Councell, he offereth to demonstrate all these things, praying the Emperour and all Magistrates to accept this his Ap­peale, for defence of the authority of the Councell, thinking that this decree of the Pope bindeth not any, till the cause be lawfully discussed in a Synod.

But men of vnderstanding seeing the Bull of Leo, marueiled at it for ma­ny causes. First, concerning the forme, that the Pope should proceede to a The Bull of Leo censured: declaration with clauses of the palace in a matter which ought to be han­dled with the words of the holy Scripture; and especially vsing periods so intricate, and so long and prolixe, that it was scarcely possible to draw any sense from them, as if he had been to giue sentence in a feodatary cause. And it was particularly noted that one clause which saith, Inhibentes omnibus ne praefa­tos errores asserere praesumant, is so drawen out in length, with so many inlarge­ments and restrictions, that betweene Inhibentes and Praesumant, there are placed more then foure hundred words.

Others, passing on a little further, considered that, to haue proposed and condemned as hereticall, scandalous, false, offensiue to pious eares, and deceit­full to simple minds, 42. propositions, without declaring which of them were hereticall, which scandalous, which false, but onely with a word (res­pectiuely) attributing to euery one of them an vncertaine qualitie, caused a greater doubt then was before; which was not to define the cause but to make it more controuersed, and to shew more plainely, that another autho­rity and wisedome was necessary to determine it.

Some also were filled with admiration, for that it was said, that amongst the 41. propositions there were errours of the Grecians condemned long a­goe. Others thought it a strange thing, that so many propositions in diuers points of faith, should be decided in Rome by the aduice of the Courtiers onely without participating them to other Bishops, Academies, and learned persons of Europe.

But the Vniuersities of Louain and Collen, being pleased that there was a co­lour giuen to their sentence by the Popes Edict, publikely burned the bookes of Luther. Which gaue cause that he also in Wittenberg, (all that Schoole be­ing The Popes Bull and the Decretals burned in Wittenberg. assembled) iudicially and publiquely made to be burned, not onely the Bull of Leo, but together also the Popes Decretals; and after gaue an account [Page 13] to the world of that action in a long manifest, published in writing, noting 521. LEO 10. CHARLES 5. HENRY 8. FRANCIS 1. A Councell was thought to be necessa­rie for two causes. the Papacie in tyrannie of the Church, peruersenesse of Christian doctrine, and vsurpation of the power of lawfull magistrates.

But aswell for Luthers appeale, as for these and other considerations, euery one became of opinion, that a lawfull Councell was necessarie, by which, not onely the controuersies might bee decided, but the abuses also, long since brought into the Church, might bee redressed; and alwayes the necessitie hereof appeared the more, by how much the more the contentions increa­sed, writings being set forth continually, both by the one part, and the other. For Martin failed not to confirme his doctrine by diuers writings, and, accor­dingly as he studied, hee discouered more light, euer passing some step fur­ther forward, and finding articles, of which in the beginning hee had not thought: Which hee sayd he did for the zeale of the House of God. But hee was constrained also by necessitie. For the Romanists hauing laboured ef­fectually in Collen with the Elector of Saxonie, by the mediation of Hierom Aleander, that he would deliuer Martin prisoner to the Pope, or by some other meanes to procure his death, he saw that he was obliged to shew vnto that Prince, and to the people of Saxonie, and euery one else, that he had rea­son on his side, that neither hee nor any other potentate, might yeelde to the earnest intreaties of the Romanists, made against his life.

The yeere 1520, being thus passed, the diet of Wormes, of the yeere 1521. 1521. Luther called to the Diet. was celebrated in Germanie; to which Luther was called to render an account of his doctrine, and had giuen vnto him a safe conduct by the Emperour Charles, elected two yeeres before. He was counselled not to goe thither, seeing that the sentence of his condemnation made by Leo was published before, and hanged vp; whereby he might assure himselfe to bring backe no­thing but a confirmation of his doome, if peraduenture no worse thing hap­pened vnto him. Notwithstanding himselfe thought the contrary, against the opinion of al his friends, and said, that though he were sure to haue to doe against as many deuils as there were tiles in the roofes of the houses of that citie, he would goe thither.

And in that place, the seuenteenth of Aprill, hee was demaunded by the Luther inter­rogated in the Diet. Emperour and the whole assembly of the Princes, if hee were Authour of the Bookes which went abroad vnder his name, the Titles whereof were recited, and the copies, placed in the midst of the roome where they sate, were shewed vnto him; and whether he would defend whatsoeuer was contained in them, or retract something. His answer was that, concerning the books, he acknow­ledged thē to be his; but to resolue whether to maintaine the things cōtained in them, or not, was a matter of great moment, & therfore required some time of deliberation. There was granted him time that day, to giue his answere the next: Which being come, Martin, brought into the assembly, made a long ora­tion. Answereth. First, he excused his simplicitie, if, bred after a priuate & simple maner, he had not vsed tearmes according to the dignitie of that place, and giuen to eue­ry one conuenient titles; then he confirmed that he acknowledged the books for his owne. And concerning the defence of them, hee said they were not all of one sort, but some contained doctrine of Faith and Pietie, others reprehen­ded the Doctrine of the Romanists, and a third kinde was of those which [Page 14] were written contentiously, against the defenders of the contrarie doctrine. For the first, he said he were no Christian or honest man if he should retract them; the rather, because though all were condemned, yet all were not iud­ged naught by the same Bull of Leo. For the second, that it was too manifest, that all the Countryes of Christendome were oppressed and groaned vnder the bondage. And therefore to retract the things alreadie spoken would bee nothing else but to confirme that tyrannie. In the bookes of the third kinde, he confessed hee was more bitter and vehement then hee ought, excusing himselfe that hee made not profession of Sanctitie, nor would maintaine his owne manners, but his doctrine onely; whereof hee was readie to giue an account to any man whatsoeuer, promising not to be obstinate, but to cast his books into the fire himselfe, in case any errour were shewed him with the Scripture in hand. Hee turned himselfe to the Emperour, and the Princes, saying, it was a blessing of God when the true doctrine came to be made ma­nifest, as to reiect it, was to draw vpon vs a cause of extreame calamities.

His Oration being ended, he was by order required by the Emperour to giue a plaine and simple answere, whether or no he would maintaine his wri­tings. Luther refuseth to retract any thing. Whereunto he answered that hee could not reuoke any thing that hee had written or taught, if he were not conuinced by the words of the Scrip­ture, or by euident reasons.

The Emperour hearing these things, resolued, following the steps of his predecessours, to maintaine the Church of Rome, and to vse all meanes to quench that fire. Howbeit hee would not violate the faith giuen, but pro­claime a banishment against Martin after hee was safely returned to his house. Some of the assembly approouing that which was done at Constance, said A noble reso­lution of the Prince Elector Palatine. that the faith ought not to be kept. But Lewis Count Elector Palatine op­posed himselfe, as vnto a thing which would brand the German name with a marke of perpetuall ignominie, expressing with disdaine, that it was intole-Rable, that for the seruice of Priests, Germanie should draw vpon it selfe the in­famie of not keeping the publique faith. Some there were also that said that there was no neede to proceede so fast to condemnation, because it was a matter of great moment, and which might produce great consequences.

The dayes following there was a treatie in presence of some of the Prin­ces, and in particular, of the Archbishop of Triers, and of Ioachimus Elector of Brandenburg, & many things were spokē by Martin in defence of that doctrine and by others against it, being desirous to induce him to referre euery thing to the iudgement of the Emperor, and of the assembly, & of the Diet, without any condition whatsoeuer. But he answering that the Prophet forbade to put our confidence in men, yea euen in Princes, to whose iudgment, nothing ought lesse to bee committed then the word of God, it was at last proposed that hee would submit all to the iudgment of the future Councell, whereunto Luther refer­reth himselfe to a generall Councell. he agreed, with condition, that first the articles, which he intended to referre, might be drawen out of his bookes: and that sentence might not be giuen of them but according to the Scriptures. Last of all, being demanded what reme­dies he thought might be vsed in this cause? he answered, those onely which were proposed to the Iewes by Gamaliel; that is, that if the enterprize were of man it would vanish, but if it came frō God, it was impossible to hinder it; and [Page 15] that it might giue satisfaction to the Pope, because all men ought to rest se­cure (as himselfe did) that if his deseigne came not from God, it would perish in a short time. From which things it being impossible to remoue him, and standing firme in his resolution, not to accept any iudgement but vnder the rule of the scripture, he had leaue giuen him to depart, and a terme of 21 daies assigned him to returne to his home, with condition that hee should neither preach nor write any thing in his iourney. For which, after hee had giuen thankes, he departed the 26. of April.

43 Afterwards Charles the Emperour published an Edict in the same Diet The Empe­rours Edict against Luther. at Wormes, the 8. of April. In which, hauing first declared, that it belonged to the duty of the Emperour to aduance Religion, and to extinguish heresies, which began to spring vp, he proceeded on to shew that Friar Martine Luther endeauoured to staine Germanie with that contagion, so that, if he were not hindered, all that nation would fall into an horrible ruine; that Pope Leo had fatherly admonished him, and, after that, the assembly of Cardinals, and other excellent men, had condemned his writings, and declared him an Heretique, if within a certaine terme he reuoked not his errours; and had sent by Ierom Aleander, his Nuncio, a copie of that Bull of condemnation to him the Empe­rour, as protectour of the Church, desiring him it might bee put in execution in the Empire, his Kingdomes, Dominions and Prouinces; that notwithstan­ding this, Martin amended not himselfe, yea multiplied his Bookes daily, full, not onely of new heresies, but euen of those which haue been long since con­demned by holy Councels, and not only in the Latine tongue, but in the Ger­man also, naming in particular many of his errours; he concluded that there was no writing of his where there was not to bee found some contagion or deadly sting, so that it might be said, that euery word was a poyson; that these things being considered by him the Emperour, and his Counsellours of all nations subiect vnto him, treading in the steps of the Romane Emperours his predecessours, hauing conferred, in that Diet of Wormes, with the Electors, and men of other States of the Empire, by their counsell and assent, (though it was not fit to heare a man condemned by the Pope, obstinate in his peruerse­nes and a notorious Heretique notwithstanding, to take away all occasion of cauill, many saying it was necessary to heare the man before the Popes de­cree was executed) he resolued to send to fetch him by one of his Heraulds, not to know and iudge the things that concerne faith, which belongeth to the Pope alone, but to bring him to the right way with good perswasions. Then hee shewed how Martin was brought into the publique assembly, and whereof he was interrogated, and what he answered, as it hath beene decla­red before, and how he had leaue giuen him, and departed.

44 Afterwards he goeth on, concluding that therefore for the honour of God, and reuerence of the Pope, and for the duty of the Imperiall dignity, by the counsell and assent of the Princes, Electors, and States, executing the sentence and condemnation of the Pope, he declared that hee holdeth Mar­tin Luther for a notorious Heretique, and determineth that hee ought to be so held of men, prohibiting euery one to receiue or defend him in any sort, commanding both Princes and States, vnder all the penalties, to appre­hend and take him after the terme of twenty dayes, and also to prosecute all [Page 16] his complices, adherents, and fauourers, spoyling them of all their goods mooueable and immooueable. Hee commandeth also that no man should reade or keepe his books, notwithstanding that some thing be good in them, giuing order as well to Princes, as others that administer Iustice, that they, burne and destroy them. And because books extracted out of his workes are composed and printed in some places, and pictures and images spread abroad to the disgrace of many, yea, euen of the Pope himselfe, he commandeth that none should print, paint, or keep any of them, but that they be taken and bur­ned by the Magistrates, and the Printers, buyers and sellers punished, adding a generall law, that no writing may be printed where any point of faith is handled, though the least of all, without consent of the Ordinary.

45 In this selfe same time also the Vniuersity of Paris, drawing diuers con­clusions from the bookes of Luther, condemned them, partly as renewed out The Vniuer­sity of Paris condemned the writings of Luther. of the doctrine of Wigleffe and Husse, and partly as newly deliuered by him a­gainst the Catholique Doctrine. But all these oppositions effected nothing else, but that Luther answering, bookes were multiplyed both of the one side and the other, and the contentions waxed more sharpe, and the curiosity of many was stirred vp, who, willing to informe themselues of the state of the controuersie, came to note the errours reprehended, and so withdrew their deuotion from the Pope.

46 Amongst the most famous contradictors, which the doctrine of Luther found, was Henry 8. King of England, who not being borne the Kings eldest Henry the 8. King of Eng­land writeth against Luther sonne, had beene destinated by his father to be Archbishop of Canterbury, and therefore in his youth was made to study; But the eldest being dead, and af­ter him the father also, hee succeeded in the Kingdome; and esteeming it a great honour to imploy himselfe in so famous a controuersie of learning, he wrot a booke of the seuen Sacraments, defending also the Popedome, and oppugning the Doctrine of Luther; a thing so gratefull to the Pope, that ha­uing receiued the Kings booke, he honoured him with the vsuall title of Defender of the Faith. But Martin suffered not himselfe to bescared with that Gaineth the Title of Defen­der of the faith. most illustrious glittering name of a King, but answered his Maiesty with asmuch acrimony, vehemencie, and as small respect, as he had answered the petty Doctors. This Kingly tittle being entred into the controuersies made men more curious, and, as it happeneth in combats, that the lookers on are alwayes ready to fauour the weaker, and to extoll his actions, though they bee but meanes, so so heere it stirred vp a generall inclination towards Luther.

47 So soone as the Emperours decree of banishment was published tho­roughout, the same month Hugo Bishop of Constance, in whose Diocesse is the The B. of Con­stance wrot to Zurie against Zuinglius. Citty of Zuric, wrot to the Colledge of the Canons of that place, of which number Zuinglius was one, and another letter to the Senate of the same City. In those letters he put them in mind of the dammage which the Churches, and Common-wealths also endured by innouation of doctrine, with much detriment to spirituall well-fare, and confusion of publique quiet and tran­quility Hee exhorteth them to beware of new Doctours, shewing that they are mooued onely by their owne ambition, and instigation of the deuil. He sent there withall the Decree of Leo, and the banishment published by the [Page 17] Emperour, exhorting them to receiue and obey both the one and the other, and particularly noted the person and doctrine of Zuinglius and his adherents, which constrained him to giue an account of whatsoeuer he had taught his Collegues, and to satisfie the Senate. Hee wrot also to the Bishop, insisting principally vpon this, that concubinarie Priests were not any more to bee tolerated, from whom sprang infamy to the Clergy, and bad example to the people, and generally corruption of manners in all; a thing which could not be taken away, but by bringing in of marriage, according to the Apostles doctrine. Hee wrot also to all the Cantons of the Suisses in his owne defence, making particular mention of an Edict made by the Magistrates their prede­cessors, that euery Priest should bee bound to haue his proper concubine, that hee might not ensnare the chastity of honest women; adding that though it seemed a ridiculous decree, yet it was necessarily to be made, nor could bee changed, vnlesse that as much as was constituted in fauour of keeping Concu­bines, were at that present conuerted vnto lawfull matrimony.

48 The stirring of the Bishop induced the Dominicans to preach against The Domini­cans preach against Zuin­glius, whereby he is stirred vp the more. the doctrine of Zuinglius, and him to defend himselfe. Wherefore he wrote and published 67. conclusions, which contained his doctrine, and touched the abu­ses of the Clergy, and of the Prelats. Whereupon much confusion and dissenti­on arising, the Senate of Zuric began to consult how to appease the tumults, and called together all the Preachers and Doctors of their iurisdiction. They inuited also the Bishop of Constance to send some man of wisedome and lear­ning, to assist at that conference, to the end they might pacifie the troubles, and order some thing which might bee for the glory of God. The Bishop sent his Vicar, Iames Faber, who afterward was Bishop of Vienna; and the day Faber sent by the Bishop of Constance to assist in com­posing the controuersies. appointed for the meeting being come, and a great multitude assembled to­gether, Zuinglius reproduced his conclusions, offered to defend them; and to answere to whosoeuer would contradict them. After many things were spokē by diuers Dominican Friars, and other Doctors against Zuinglius, and by him answered, Faber said, that that time and place were not fit to treate of such a matter, & that the discussing of such propositions belonged to the Councell, which would be called very soon: for he said, the Pope had so agreed with the Princes, and greater Magistrates, and Prelates of Christendome. Which gaue subiect to Zuinglius to fortifie himselfe, saying, that these promises were made to feede the people with vaine hopes, and in the meane space to lull them asleepe in ignorance; that the things which were certaine and cleere in the holy Scripture, and in the vse of the Primitiue Church, might very well bee handled at that time, though they expected a more exact declaration from the Councell, of the points that were doubtfull; and alwayes vrging him to say what he could, against his conclusions, Faber told him that hee would not Who will not answere in words, but in writing. treat with him in words, but would answere his conclusions in writing. Fi­nally, the assembly ended with a Decree of the Senate, that the Gospell should bee preached according to the doctrine of the old and new Testament, not The decree of the Senate of Zuric. according to any humane Decree or Constitution.

49 It being therefore perceiued, that the labours of the Doctours and Pre­lates of the Church of Rome, and the Popes decree, who proceeded to an ab­solute condemnation, and the Emperours Bando, so seuere, not onely could [Page 18] not extinguish the new doctrine, but that notwithstanding it made euery day a greater progresse, euery one beganne to thinke that these medicines were not proper for such a malady, and that in conclusion it was necessary to come to such a kinde of remedy, which, being vsed in times past in the like occasi­ons, seemed had appeased all troubles, which was the celebration of a Coun­cell. Wherefore this was desired by all sorts of men, as a wholesome and the A generall Councell was thought to bee necessary. onely remedy.

50 It came to be considered, that these nouelties had not had any other be­ginning but from the abuses which time brought in, and from the negli­gence of the Pastors; and therefore that it was impossible to remedy the con­fusions sprung vp, but by remedying the abuses which caused them; and that there was no other way to prouide against them, with concord and v­niformity, but by an vniuersall Congregation. And this was the discourse of godly and well disposed men. Notwithstanding there wanted not diuers sorts of persons, who thought the Councell would be profitable for their ends, and desired it should be regulated with such conditions, that it could Diuers sorts of persons desire the Councell for diuers ends. not be but in their fauour, and not contrary to their interests. First, those that had embraced Luthers opinions desired the Councell, with condition that therein all might be decided and gouerned by the Scripture, all the Pope his constitutions and schoole learning being excluded: For so they assured them­selues, not onely to defend their owne doctrine, but also that onely theirs should be approoued. But a Councell that should proceed, as the vse was 800. yeeres before, they would not, and would be vnderstood that they referred not themselues to that censure. And Martin was vsed to say, that in Wormes hee was too faint hearted, and that he was so well assured of his doctrine, that it being diuine, he would not submit it so much as to the iudgement of An­gels; yea, that with it he was to iudge all, both men and Angels. The Princes and other gouernors of the Countreys regarded not much what the Coun­cell might determine concerning doctriens, but desired it might bee such a one as might reduce the Priests and Friars to their beginning, hoping that, by that meanes the regalities, and temporall iurisdictions would returne vnto them, which, in such abundance and plenty, were passed into the Ecclesiasti­call order. And therefore they said, that it was in vaine to call a Councell, where the Bishops and other Prelates onely should haue a deliberatiue voyce, because they ought to bee reformed, and it was necessary that others should haue the charge thereof, who could not be deceiued by their proper interests, nor constrained to resolue against the common good of Christendome. The meaner sort, though they had not much knowledge of the affaires of the world, desired that the Ecclesiasticall authority might be moderated, and the poore people not burthened with so many exactions, vnder pretence of Tithes, Almes, and Indulgences, nor oppressed by the Bishops Officials, vnder colour of corrections, and sentences. The Court of Rome, the most principall part, desired the Councell, that it mighe restore obedience to the Pope, which was taken from him, & approued such a one as might be gouerned according to the formes vsed in the last ages. But that it should haue power to reforme the Papacy, and to take away those introductions, from which the Court re­ceiued so many emoluments, and by which a great part of the gold of Chri­stendome [Page 19] was glued together in Rome, this pleased them not. Leo the Pope be­ing, as it were, in a strait betweene both the parties, knew not what to de­sire. 1522 ADRIAN 6. CHARLLS 5.—HENRY 8. FRANCIS 1. Pope Leo knoweth not what to resolue about the Councell. What benefit the Lateran Councell brought to the Papacy. He saw that euery day his obedience was diminished, and that whole countreys separated themselues from him, and desired a Councell for remedy. But when hee considered that it would bee worse then the malady, carying with it in consequence a reformation, he abhorred it. Hee considered with himselfe how to call a Councell in Rome, or some other place of the Churches dominion; as his Predecessor and himselfe had celebrated with singular fruit, the Councell of Lateran a few yeeres before, hauing by that meanes appeased the schisme, reduced the kingdome of France, which was separa­ted, and, which was of no lesse importance, abolished the Prgamaticall San­ction, doubly contrary to the monarchy of Rome; as well in regard it was an example to take from him the collation of benefices, a great foundation of the Pontificall greatnesse, as also because it was a preseruation of the memory of the Councell of Basil, and by consequence of the subiection of the Pope to a generall Synode. But afterwards hee saw not how a Councell of that sort could giue remedy to the disease, which was not in the Princes and great Pre­lates, with whom familiarity and interest preuailed, but in the people, with whom it was necessary to vse reality, and to make a true mutation. The case The death of Pope Leo. standing thus, in the end of the yeere 1521. Pope Leo departed this life.

51 And in the beginning of the next yeere the ninth of Ianuary Adrian was Adriax is crea­ted Pope, and much feared. 1522 created. Which assumption to the Popedome being made of a man who was neuer seene in Rome, vnknowne to the Cardinals and the Court, and remai­ned in Spaine (besides the world holding an opinion that hee would not ap­proue the manners of the Romans, nor the free life of the Courtiers) all mens thoughts were turned to consider of it; so that Luthers innouations were no more thought of. Some doubted that hee was too much inclined to a refor­mation, others that hee would call the Cardinals vnto him, and so transport the Papacy out of Italy, as had happened at other times. But they were soone deliuered from this great feare. For the new Pope, the next day after he had receiued aduice of his election (which was the 22. of the same moneth in the city of Victoria in Biscay) not expecting the Legats sent vnto him from the Colledge of Cardinals, to signifie it vnto him, and to haue his consent, as­sembled those few Prelates which he could get, consented to the Election, and hauing taken the habit and armes, declared himselfe Pope, and went pre­sently to Barcellona; where he wrote to the Colledge of Cardinals the cause why he had taken vpon him the name and charge of the Pope, without ex­pecting the Legates, committing also vnto them the publication of it through­out all Italy. He was inforced to tarry at Barcellona a conuenient time, to passe the gulfe of Lions, which was very dangerous; yet he deferred no lon­ger then needs must to imbarke for Italy; and arriued there in the end of Au­gust 1522.

52 Adrian found all Italy in commotion, by reason of the warre betweene the Emperour and the French King, and the Apostolicall Sea ouer head and The troubled state of Italy at the arriuall of Adrian. eares in a particular warre with the Dukes of Ferrara and Vrbin, Arimini, new­ly taken by the Malatesti, the Cardinals diuided, and not trusting one ano­ther, the Isle of Rhodes assieged by the Turkes, the lands of the Church [Page 20] exhausted and in extreame confusion, during the anarchy of eight moneths. Notwithstanding hee applied himselfe principally to compose the discords in religion in Germany. And being nourished and brought vp from his child­hood in the studies of School-Diuinity, he held those opinions to be so cleare and euident, that he was perswaded that no reasonable man could thinke the contrary. Wherefore he gaue no other title to the doctrine of Luther, but vn­sauoury, Adrian was ve­ry learned' in Schoole Diui­nity. The Epithetes he gaue to the doctrine of Luther. foolish, and vnreasonable, and thought that none, but some fewe fooles, could beleeue it, and that those that followed Martin were men, who, in their conscience, vndoubtedly maintained the opinions of the Church of Rome, and fained the contrary, beeing prouoked by the burthens layd vpon them. His opinion therefore was, that it must needes bee an easie thing to extinguish that doctrine, which had none other foundation then matter of profite, and thought that, by giuing some small satisfaction, the body would easily bee healed, which rather made shew to bee sicke, then that it was so in­deed. Adrian borne in Vtrect. And because he was borne in Vtrect, a city of low Germanie, hee hoped that all that nation would willingly hearken to his proposes, and ingage themselues to maintaine his authority, as being an Alman, and so sincere in all his treaties, that he vsed neither Arts nor secret ends. And being perswa­ded that it imported much to vse celerity, he resolued to make his first propo­sition in the Diet, which was prepared at Noremberg: which to the ende it He resolueth to make a refor­mation before he maketh his first propositi­on in the Diet of Noremberg. might be gratefully heard, and his promise esteemed reall, he thought it ne­cessary to giue a taste, by beginning a reformation, before hee treated with them, remoouing the abuses which caused the dissention. To this ende hee called to Rome, Iohn Peter Caraffa, Archbishop of Chieti, and Marcellus Cazele of Gaeta, men esteemed for their honesty and vertues, and very skilfull in whatsoeuer belonged to Ecclesiasticall discipline, that by the counsell of them, and of the Cardinals which he trusted, hee might finde some remedy against the corruptions which were of greatest moment. In this number the prodigality vsed in giuing Indulgences first presented it selfe vnto him, because it gaue way to the reputation which the new Preachers in Germany, had gained.

53 The Pope, being a Diuine who had written in this matter long before Luther thought to handle it, meant to establish by an Apostolicall Decree, and as Pope, that doctrine which, being a priuate man, he had taught and written. That is, that an Indulgence being granted to one that shall doe such a godly worke, the worke may be performed by some in such perfection, that he may obtaine the Indulgence; but if it want something of that exactnesse, the wor­ker obtaineth not all the Indulgence, but onely so much as answereth in pro­portion to the imperfect worke. The Pope thought that by this meanes hee should not onely prouide against scandall hereafter, but remedy also those that were past, because it being possible to qualifie with so good circumstan­ces euery little worke, that it may deserue any great reward, Luthers obiection was answered, how by the offering of a penny so great a treasure could bee gained; and seeing that by the defect of the worke, he that gaineth not all, obtaineth notwithstanding a proportionable part, the faithfull drewe not themselues backe from seeking Indulgences.

54 But Friar Thomas of Gaeta, Cardinall of S. Sistus, a perfect Diuine, dis­swaded [Page 21] it, telling him, that this was to punish that truth, which, for the safe­tie of soules, it was better to keepe secret amongst learned men, and that it was rather disputable then decided. Therefore, that himselfe also, who sted­fastly beleeued it in his conscience, notwithstanding had so carried it in his writings, that none but the most learned men could draw it from his words: which doctrine beeing divulged and authorized, there would be danger, that Card. Caietan disswaded the Pope from ma­king a decree concerning Indulgences. euen learned men would conclude, that the Popes grant profited nothing, but that all oughtt to be attributed to the quality of the worke, which would absolutely diminish mens hote desires to purchase Indulgences, and the e­steeme of the Popes authority. The Cardinall added that, after hee had ex­actly studied this subiect, by the command of Leo, at the time when these contentions began in Germanie, and written a full tract thereof, being Legat in Ausburg, the next yeare he had occasion to examine and treat of it more di­ligently, speaking with many, and discussing the difficulties and motiues which troubled those Countryes: and in two conferences which hee had with Luther in that City, he disputed that matter at large, which hauing well digested, he doubted not but that he might say with asseueration & without danger of errour, that there was no other way to giue remedy to the scandals past, present, and to come, then by bringing backe those things to their first beginning. That it is a cleare case, that, howsoeuer the Pope may free the faithfull from any punishment, by the meanes of Indulgences, yet to him that readeth the Decretals it plainely appeareth, that an Indulgence is an ab­solution from penance imposed in confession onely. Wherefore causing the disused penitentiary Canons to be obserued again, and imposing conuenient penance, euery one would euidently see the necessity and vtility of Indul­gences, and would earnestly seeke them, to free themselues from that great burthen of penance; and the golden age of the Primitiue Church would re­turne againe, in which the P relates had absolute command ouer the faithful, onely because they were held in continuall exercise with penance; whereas now, being become wanton, they would shake off from them the yoke of obedience. The people of Germanie, who buried in idlenes, giue care to Mar­tin for preaching Christian liberty, if they were curbed with penances, would thinke no more of this innouation, and the Apostolical Sea might fauour therein whosoeuer would be thankefull to it in that behalfe.

55 This opinion pleased the Pope, as grounded vpon authority, and where­unto he saw not what opposition could be made. He caused it to be propo­sed Who was wil­ling to imbrace his opinion. in the Penitentiarie Court, to finde a meanes and forme how to put it in practise first in Rome, and then in all Christendome. For this cause diuers as­semblies were made by the deputies for the reformation, together with the Penitentiaries, to treat of the manner how to vse it. But so many difficulties did crosse it, that in conclusion Lorenzo Puccio, a Florentine, Cardinall of Santi Quatro, who was Datarie to Pope Leo, and (as hath been said) a diligent mini­ster But was disswa­ded by Lorenzo Puccio. to find out money, and was now chiefe Penitentiary, related to the Pope, with a generall assent, that the proposition was thought impossible, and that, when proofe thereof should be made, in stead of curing the present diseases, farre geater would be stirred vp. That the Canonicall punishments were grown into disuse, because they could no longer be supported for want of the [Page 22] ancient zeale. Wherefore for him that would bring them backe, it was ne­cessary he should make the same zeale and Charity in the Church to returne againe. That this presentage was not like vnto those that were past, in which all the Constitutions of the Church were receiued, without thinking any more of them, whereas now euery one will be a iudge, and examine the rea­sons: Which, if it happen in things that bring with them no burden at all, or very little, how much more must it be expected in a thing that would bee most heauy. It was true, that the remedie was fitted for the disease, but that it was too strong for the body that was sicke, and insteed of curing would kill it, and that in place of regaining Germany, Italy would first bee lost, and that estranged much more. The Cardinall added, mee thinkes I heare one say, as S. Peter did, Why do they tempt God laying vpon the Disciples shoul­ders that, which neither we nor our fathers haue been able to beare. That his Holynes should remember that famous place of the Glosse, alleadged by him in his fourth booke vpon the Sentences, that, concerning the value of [...]ndul­gences, the complaint is both old and doubtfull; That hee should consider the foure Opinions, all Catholique, and yet so different as that Glosse doth Fowre very different opi­nions about Indulgences, and all Catho­lique. recite. Whereby it is manifest, that this matter in these times requireth silence rather then any further discussion.

56 These reasons sanke deepe into Adrians mind, and made him not know what to doe, and hee was perplexed so much the more, because he found no lesse difficulty in other things, which, in his secret purpose, hee meaned to re­forme. In the matter of dispensations for marriage, the taking away of many prohibitions against contracting matrimony betweene certaine persons, which seemed superfluous, and hard to bee obserued (whereunto hee was much inclined, and it would haue beene a great ease to the people) was bla­med by many, as a thing that weakened the sinewes of discipline, and the continuing of them made the Lutherans say, that they were onely to get money. To restraine the dispensations to certaine qualities of persons, was to giue new matter to the pretendants to alleadge that in spirituall things, and in whatsoeuer belonged to the ministery of CHRIST, there was no dif­ference of persons. To take away pecuniary expences for these things, that could not be, but by rebuying the Offices which Leo sold, the buyers where­of were gainers by this. Which also hindered the abolishing of Regresses, Ac­cesses, and Coadiutories, and other deuices vsed in the collation of Benefices, which had the appearance (if not rather the essence) of Simony. To rebuy the Offices was impossible, in regard of the great charges which must bee made, and alwayes continued. And that which most troubled his mind was, that when he was resolued to take away any abuse, there wanted not some, who tooke vpon him to maintaine with colourable shew, that the thing was good or necessary. With these doubts the Pope was grieued vntill Nouem­ber, desirous to make some notable prouision, to giue the world a taste of his minde, who was resolute to remedy all the abuses, before hee began to treat in Germany.

57 At length Franciscus Soderinus Cardinal of Preneste, called Cardinal of Vol­terra, The counsell of Franciscus Soderinus. in whom he put most confidence (though afterward he was so far in his disfauour that he cast him into prison) made him come to resolution. This [Page 23] Cardinall, most conuersant in managing ciuill affaires, and imployed in the Papacies of Alexander, Iulius, and Leo, which were full of diuers and impor­tant accidents, in al his discourses with the Pope cast out words which might instruct him. Hee commended his goodnesse, his ingenuity and his minde inclined to the reformation of the Church, and the rooting out of heresies: adding, notwithstanding, that hee could not haue praise by his good intenti­on onely, not able to doe good by it selfe, vnlesse hee ioyned thereunto an exact choyce of fit meanes, and an execution managed with the greatest cir­cumspection. But when hee saw him constrained by the straitnesse of time to resolue, hee told him there was no hope to confound and roote out the Lutherans by correcting the manners of the Court, but rather that it would bee a meanes to augment their credit much more. For the people, who al­wayes iudge by the euents, when they shall bee assured, by the following a­mendment, that the Popes gouernment was iustly reprehonded, wil perswade themselues likewise, that the other innouations proposed haue good founda­tion, and the arch-heretiques, seeing they haue ouercome in one part, will not cease to reprehend the rest. That in all humane affaires it falleth out, that to receiue satisfaction in some requests, giueth pretence to prepare more, and to thinke they are due. That reading the stories past of the times, when he­rosies haue beene raised against the authority of the Church of Rome, it will appeare, that all tooke pretence from the corrupted manners of the Court. Neuerthelesse, neuer any Pope thought fit to reforme them, but after ad­monitions and instructions vsed, to induce the Princes to protect the Church. That, whatsoeuer hath succeeded well here to fore, ought alwayes to bee obserued and kept. That nothing did more ruine a gouernment, then to change the manner of ruling it. That to open new wayes not vsed was to expose himselfe to great dangers, and that it was most secure to tread in the steps of the holy Popes, who alwayes haue brought their enterprises to a prosperous end. That no man hath euer extinguished heresies by refor­mations, but by Crusadoes, and by exciting Princes and people to roote them out. That he should remember that Innocentius the third, did by such meanes happily oppresse the Albigenses of Langue doc, and the next Popes extinguished in other places, and by no other means, the Waldenses, Picards, poore people of Lions, Arnaldists, Speronists, and Patauines, so that now there remaineth no more of them but the name onely. That there would not want Princes in Germanie, who, in case the Pope would giue them leaue to seaze themselues of the States of Luthers fauourers, would greedily embrace the condition; and that hee might cause many people to follow them, by granting Indul­gences and Pardons to whosoeuer would assist them. The Cardinall put him also in minde, that he ought not to thinke of the Germane stirres in Re­ligion, as if there were no more imminent danger to the Apostolicall Sea; be­cause the warre of Italy, a thing of greater perill, hanged ouer their heads, whereunto he ought principally to apply his mind: in managing whereof, if he wanted money, which is the sinew of warre, hee might receiue some no­torious affront; and that no reformation could bee made, that would not notably diminish the rents of the Church; which hauing foure fountaines, the one temporall, the rents of the Ecclesiasticall state, the other three spi­rituall, [Page 24] Indulgences, dispensations, and collations of Benefices, none of them could be stopped, but that one quarter of the reuenues would be cut off.

The Pope relating these discourses to William Encourt, whom afterward he created Cardinall, and Theodorie Hezius, his familiar and trustie friends, sayd the condition of Popes was miserable, seeing it was plaine that they could not doe good, though they desired and indeauoured to doe it, and concluded Adriā be wai­leth the con­dition of the Popes. that, before the iourney which hee was to make into Germanie, it was not possible to effect any one point of reformation, and that it was necessarie they should be contented to beleeue his promises, which he was resolued to main­taine, though it were to deuest himselfe of all temporall dominion, and to be reduced to the life of the Apostles. Neuerthelesse hee gaue strait commis­sion to both, of which one was Dataric, and the other Secretarie, that they should be sparing to grant Indulgences, dispensations, regresses, and coadiu­tories, vntill meanes were found to giue a rule for them by a Law and perpe­tuall Constitution. These things, hauing read them largely related in a Dia­rie of the Bishop of Fabriano, where he noted all the remarkeable things which hee had seene and heard, I was willing briefely to repeate here, because they may serue much to the vnderstanding of those things which shall be spoken of hereafter.

In the first Consistorie of Nouember, by consent of the Cardinalls, hee appointed Francesco Chiericato, whom he knew in Spaine, Bishop of Fabriano (whom I named a little before) for his Nuncio to the Diet of Noremberg, The Bishop of Fabriano is sent Nuncio to the Diet of Noremberg. which was assembled in absence of the Emperour, who, some few moneths before, was inforced to passe into Spaine, to appease the tumults and seditions begunne in those kingdomes. The Nuncio arriued at Noremberg at the end of the yeere, and presented the Popes Letters to the Electors, Princes, and The Popes letter to the Diet against Luther. Orators of Cities, written generally to them all, vnder the date of the fiue and twentieth of Nouember; in which hee first complained that Martin Luther, hauing beene condemned by the sentence of Leo, and the sentence executed in Wormes by the Emperours Decree, published thoughout all Germany, hee perseuered notwithstanding in the same errours, continually publishing bookes full of heresies, and that he was fauoured, not onely by the meaner sort, but euen by the Nobles also. Adding that, though the Apostle foretold that heresies were necessarie for exercise of the godly, yet that necessitie was tolerable in times conuenient, not in those, in which Christianitie being op­pressed by the Turkish armes, all industrie should be vsed to purge the disease within, that the dammage and danger, which it bringeth by it selfe alone, hindereth his endeauours against so great an enemie. Then hee exhorteth the Princes and people not to make shew of giuing any consent to so great an abomination; by tolerating it any longer. Hee shewed them that it was a most shamefull thing to suffer themselues to be led out of the way of their an­cestors, by a simple Friar, as if onely Luther were of vnderstanding, and wise. He aduertiseth them that, if Luthers followers haue denied obedience to the Ecclesiasticall Lawes, much more will they esteeme basely of the secu­lar; and if they haue vsurped the goods of the Church, much lesse will they abstaine from those of the Laitie, and hauing dared to lay their hands vpon the Priests of God, they will not spare the houses, wiues, and children of [Page 25] them▪ He exhorteth them, if they cannot reduce Martin and his followers into 1523 ADRIAN 6. CHARLES [...] HENRY 8. FRANCIS [...] the right way by faire meanes, to proceed to sharpe and [...]ry remedies, to cut the dead members from the body, as anciently was done vnto Dathan▪ and A­biram, to Anania [...] and Saphira, to Iouinian and Vigilantius; and finally as their predecessors did against John Husse, and Hierome of Praghe, in the Councell of Constance, whose example, in case they cannot otherwise doe, they ought to imitate. In conclusion he referred himselfe as well in this particular, as in other affaires, to the relation of Francesco Chiericato his Nuncio. He wrot letters also almost to all the Princes, with the very same conceits▪ and to the The Popes let­to the Duke of Saxonie. Elector of Saxony he wrot in particular, that he should consider what ble­mish it would be to his posterity, to haue fauoured a franticke man, who put confusion into the world with impious and foolish inuentions, turning vp­side downe the doctrine established by the blood of the Martyrs, labours of the holy Doctors, and armes of the most valiant Princes; that he should walke in the pathes of his ancestours, not suffering his eyes to bee dazled by the fury of a petty companion, to follow errous condemned by so many Councels.

60 The Nuncio presented to the Diet, not onely the Popes Briefe, but his The Nuncio perswadeth the Princes by sea­uen reasons to oppose Luther, 1523 owne instructions also, by which he was inioyned to exhort the Princes, with seauen reasons, to oppose themselues against that pestilent doctrine of Luther. The first, because the worship of God, and charity towards their neighbour mooued them thereunto. Secondly, the infamy of their nation. Thirdly, their owne honour, shewing themselues not to degenerate from their prede­cessours, who where present at the condemnation of Iohn Husse in Constance, and of the other heretiques, leading some of them to the fire, euen with their owne hands; and that they would not faile of their owne promise and con­stancy, the greater part of them hauing approoued the Emperours Edict a­gainst Luther. Fourthly, that the iniury should mooue them, which Luther hath done to their progenitors, publishing another faith then that which they beleeued, and concluding by consequence that they are all in hell. Fiftly, they ought to be mooued, by the marke which the Lutherans aime at, which is to weaken the secular power, after they haue annihilated the Ecclesiasticall, by a false pretence that it is vsurped against the Gospell, although they crafti­ly make shew to prcferue the secular, onely to deceiue them? Sixtly, that they should consider the dissentions and confusions raised in Germany by the sect, And finally he desireth them to obserue that Luther treadeth in the same way that Mahomet did long agoe, permitting carnall inclinations to be sa [...]ia [...]ed▪ though he seeme to doe it with more modesty, that he may the more pow­erfully deceiue them. And if any should say that hee was condemned in ab­sence and without defence, and therefore that it were fit to heare him, the answere was, that it was a iust thing to heare him in that which concerneth the fact, that is, if hee haue preached, written, or not; but that in matter of faith, and of the Sacraments, it was not conuenient: because that ought not to be questioned, which hath beene once confirmed by generall Councels, The Pope [...] ­fesseth the abu­ses of the Cler­gie, not exemp­ting the A [...] ­sto [...] S [...] and by the whole Church. Then the Pope giueth him commission to ac­knowledge ingenuously, that this confusion was caused by the sinnes of men, especially of the Priests and Prelates; confessing that some yeeres since [Page 26] some abominations haue beene committed euen in that holy Sea, many abu­ses in spirituall things, many transgressions of the commandements, and lastly, all things turned to the worst, so that it may be said, that the infirmity is passed from the head to the members, from the Popes to the inferiour Pre­lates, in so much, that there hath beene none that hath done good, no not one▪ For the amendment of which euil, himselfe is resolued to imploy all his wits, and vse all diligence that the Court of Rome, from whence peraduenture all this mischiefe proceeded, should be reformed first of all. Which he will the rather doe, because he seeth that all the world doth earnestly desire it. Not­withstanding that no man ought to maruaile, if he shall see that all the abu­ses be not so suddendy amended. For the disease being inueterated and mul­tiplied, it is necessary to proceed slowly in the cure, and to begin from things of greatest weight, to auoyd the confounding of all, by desiring to doe all to­gether. He gaue him commission also to promise in his name the obseruation of the Concordates, that he would informe himselfe of the causes called into the Rota, to remaund them to the parties according vnto iustice. And lastly, that he should sollicite the Princes and States in his name, to answere the let­ters, and to informe him of the meanes, by which he might most commodi­ously resist the Lutherans. Besides, the presentation of the Popes Briefe, and the information, the Nuncio proposed that it was obserued that almost euery where in Germany, religious men forsooke the Cloisters, and returned to the world, and that the Priests married themselues, to the great contempt and dis­grace of religion; and the greater part of them committed many excesses and enormities. Wherefore it was necessary that some order were taken that these Sacrilegious marriages might bee dissolued, the Authors seueral­ly punished, and the Apostates reduced vnder the power of their Superi­ours.

61 The Diet answered the Nuncio in writing, that with reuerence they had read the Popes Briefe, and the instructions concerning Luthers sect, and that The answere of the Diet. they gaue thankes to God for his Holynesse assumption to the Popedome, wishing him all happynesse from aboue. And (when they had spoken what came into their minds about the concord betweene Christian Princes, and the warre against the Turkes) concerning the demand to execute the Sentence gi­uen against Luther, and the Edict of Wormes, they answered that they were most ready to imploy all their power to roote out heresies, but that they had omitted to execute the Sentence, and Edict, for most weighty and vr­gent causes, in regard that the greater part of the people was perswa­ded by Luthers bookes that the Court of Rome had brought many grieuan­ces vpon Germany; so that if any thing had beene done for execution of the Sentence, the multitude would haue entered into suspition that it was done to vphold and mainetaine the abuses and impiety, and popular tumults would haue beene raised with danger of ciuill warres. Wherefore they sayd, that in such difficulties, more fitting remedies were necessary; especially himselfe the Nuncio hauing confessed in the Popes name that these euills proceeded from the sinnes of men, and promised a reformation of the Court of Rome▪ the abuses whereof, if they were not amended, and the grieuances remoued, and some Articles reformed, it was impossible to make peace be­tweene [Page 27] the Ecclesiastiques and Seculars, and to extirpate the present tumults. And because Germany had consented to the paiment of Annates, vpon con­dition they should be spent in the warre against the Turkes, they being payd so many yeares, and neuer conuerted to that vse, they desired the Pope, that from hencefoorth the Court of Rome might not be troubled to exact them, but that they might be left to the Exchequer of the Empire for the expences of that warre. And whereas his Holinesse demanded counsell of the meanes, by the which he might oppose himselfe to so great inconuenience, they an­swered, that, if the treaty were not of Luther onely, but of rooting out altoge­ther many errours, and vices which by long custome, and for diuers respects, The Councel is demanded in the Diet to be held in some place of Germany. haue taken deepe roote, by some ignorantly, by others maliciously defended, they deemed no remedy more commodious, effectuall, and opportune, then if his Holines, by the Emperours consent, would call a godly, free, and Chri­stian Councell, so soone as it were possible, in some conuenient place in Ger­manie; that is, in Argentine, in Mentz, Collen, or Metz, not deferring the con­uocation thereof aboue a yeere; granting power to euery one, as well Eccle­siastical as Secular, to speake and giue counsell for the glory of God, and sal­uation of soules, any oath or obligation to the contrary notwithstanding. Which, they thinking that his Holinesse ought speedily to execute, and being desirous to make, for the interim, the best prouision they were able, they were resolued to treat with the Elector of Saxonie, that the Lutherans should neither write not print any more, & that the preachers throughout all Germa­nie should be silent in those things that might cause popular tumult, & should preach the holy Gospel sincerely and purely, according to the doctrine appro­ued by the Church, not mouing disputations, but reseruing all controuersies to the determination of the Councell. That the Bishops should depute godly and learned men to be superintendents ouer the preachers, to informe & cor­rect them; yet so, as that no suspition might be giuen that it was done to hin­der the truth of the Gospel; that hereafter no new thing should be printed be­fore it were seen & allowed, by honest & learned men. Hoping by this means to prouide against the tumults, if his Holines will take order against the grie­uances, and ordaine a free and Christian Councell; not doubting but that the tumults will so be quieted, and the greater part reduced to tranquillity. For vndoubtedly all honest men would expect the determination of the Coun­cell, when they saw that it was to bee celebrated quickly. Concerning mar­ried Priests, and religious men, who returned to the world, they thought it sufficient if the Ordinaries did impose vpon them Canonicall punishments, because the Ciuill Lawes had made no prouision against them: But in case they commit any wickednesse, that the Prince, or Magistrate, in whose Ter­ritory they shall offend, ought to giue them their due chastisement.

62 The Nuncio was not satisfied with this answere, and resolued to reply. The replie of the Nuncio to the answer of the Di [...] And first for the cause why the Popes sentence, and the Emperours Edict a­gainst Luther were not executed, he sayd, that the reason alleadged did not sa­tisfie, which was, that they refrained to doe it, to auoyd scandals. For it was not conuenient to tolerate an euill, that good may come thereby, and that they ought to esteeme more the saluation of soules, then worldly tranquilli­ty. He added that Luthers followers ought not to be excused by the scandals [Page 28] and grieuances of the Court of Rome. For in case they were true, yet ought they not to forsake the Catholique vnitie, but rather support whatsoeuer was amisse with all patience. Whereupon he entreated them to execute the sen­tence and Edict before the Diet ended. And if Germany were any way bur­thened by the Court of Rome, the Apostolicall Sea would bee ready to ease it. And if there were any differences betweene the Ecclesiastiques, and secu­lar Princes, the Pope was willing to compose and extinguish them. Concer­ning the Annates, then he said nothing, for that his Holinesse would answere them in time conuenient. But to their demand of a Councell, he replied, that his hope was, that it would not displease his Holinesse, if they had demanded it in more fitting termes, and therefore besought them to take away all those words that might giue him any vmbrage. As those, that the Councell might be called by the Emperours consent; and those other, that the Councell might be Celebrated rather in one Citie then another. For if they were not taken a­way, it seemed they would binde his Holinesse hands, a thing which could not produce any good effect. For the Preachers, he intreated them that the Popes decree might be obserued, that thence forward none might preach be­fore his doctrine were examined by the Bishop. For the Printers and diuul­gers of Books, he replied that the answer no way pleased him; that they ought to execute the sentence of the Pope and Emperour, to burne the bookes, and punish the diuulgers, earnestly aduertising them that all consisted in this. And concerning bookes to be printed hereafter, that the late Lateran Councell ought to be obserued. But, for the married Priests, the answere would not haue displeased him, had it not had a sting in the taile, while it was sayd, that if they shall doe any wicked thing, they shall be punished by the Princes or Magistrates. For this would be against the liberty of the Church and the sickle would be put into another mans field, and those men would be censured by the world, who are reserued vnto CHRIST. For Princes should not presume to beleeue that they were deuolued to their iurisdiction by their apostasie, nor that they could be punished by them for their other offences, in regard, the character remaining in them, and the order, they are euer vnder the power of the Church; neither can Princes doe more then delate them to their Bishops and superiours, that may chastize them. In the end he desired them to consider more maturely vpon the foresaid things, and to giue a better answer, more plaine, more sound, and better consulted of.

63 The reply of the Nuncio was not well taken in the Diet, and it was commonly spoken amongst those Princes, that he had a measure of good and Was not well t [...]ken by the Princes. euill, only by relation vnto the profit of the Court, and not to the necessities of Germany; and that the conseruation of the Catholike amity, ought rather to incite to doe the good that is easie to be executed, then to support the e­uill which is hard to be indured. And yet the Nuncio desired, that Ger­many would support, with all patience, the oppressions layd vpon it by the Court of Rome, which was not willing to bend it selfe, though neuer so little to doe good, or rather to desist from euill, but with promise onely. They sayd, his Holinesse had too quicke a sence, if he would be offended by so The Dite re­solueth to giue no other answer. modest and so necessary a demand of a Councell. And after long discussion it was resolued by common consent, not to giue any other answere but [Page 29] to expect what the Pope would resolue vpon that which they had giuen al­ready.

64 Afterwards the secular Princes made a long complaint apart, of that which they pretended against the Court of Rome, and the whole Ecclesiasti­call order; reducing it to an hundred heads, which therefore they called Cen­tum grauamina. These they sent vnto the Pope (because the Nuncio, vnto The huudred grieuances of the Princes of Germanie. whom they were imparted, went away before they were enlarged) with protestation that they neither would nor could endure them any longer, and that they were constrained by necessity, and the iniquity of them, to seeke with all industry to free themselues from them, and by the most commodi­ous wayes they could.

65 It would be long to expresse the whole contents. But in summe, they complained of the payment for dispensations, and absolutions, of the money which was drawen from them by indulgences; of the suits in Law which were drawne to Rome; of the reseruation of Benefices, and the abuses of Commendaes, and Annates; of the exemption of the Ecclesiastiques in offen­ces; of Excommunications and vnlawfull interdicts; of Lay causes drawen before the Ecclesiasticall Iudge by diuers pretences, of the great expences in consecrating Churches and Church-yards, of pecuniarie penance; of expen­ces to haue the Sacraments and the buriall. All which were reduced to three principall heads; to enthrall the people, to rob them of their money, and to appropriate vnto themselues the iurisdiction of the secular Magistrate.

66 The sixt of March the Recesse was made with the precepts contained The Recesse of the [...] in the answer to the Nuncio; and, a little after euery thing was printed, as well the Popes Briefe, as also the instructions of the Nuncio, the answers, and replies, with the hundred greiuances and they were diuulged through Germanie, and passed from thence to other places, and euen vnto Rome also. Where the open confession of the Pope, that all the mischeife proceeded from the Court of Rome, and from the Ecclesiasticall order, did not please; and The Popes confession of the abuses of the Clergy was distastfull in Rome. generally it was not gratefull to the Prelates. For it seemed to be too ignomi­nious, and might make them more odious to the world, and cause the peo­ple to despise them; yea, that it would make the Lutherans more bold and saucy: And it grieued them most of all, to see a gate opened, where necessarily the moderation of their profits, which they so much abhorred, would bee brought in, or themselues conuinced of incorrigibility. And those that excu­sed Reputation is the cheifest ground of the Pontificall greatnesse. the Pope most, did attribute it to his small knowledge of the Arts by which the pontificall greatnesse, and the authority of the Court is maintai­ned, which are founded vpon reputation. They commended the iudgement and wisedome of Pope Leo, who knew how to attribute the bad opinion which Germany conceiued of the manners of the Court, to the want of know­ing it. And therefore he said in the Bull against Martin Luther, that if he after he was cited, had come to Rome, hee would not haue found so many abuses in the Court, as was beleeued. The Popes condition was [...] ex­pounded in German.

67 But in Germany those that were ill affected to the Court of Rome, expoun­ded that ingenuous confession in the worier sence, saying, it was an vsuall Art to confesse the euill, and to promise the amendment thereof, without any thought to effect any thing, to lull a sleepe those that are not wary, to enioy [Page 30] the benefit of time, and, in the meane space by treating with Princes, to iu­stifie themselues, in such sort, that they may the better make the people sub­iect 1524 CLEMENT 7. CHARLES 5—HENRY 8. FRANCIS 1. vnto them, and take from them all power to oppose themselues against their wills, and to speake of their defects. And because the Pope sayd, that in giuing the remedy, it was necessary not to striue to prouide against all at once, for feare of causing great mischiefe, but to doe things step by step, they laughed at it; adding that it was well sayd, step by step, but so that there were a whole age betweene one and another. But, in regard of Adrians good life before his assumption to the Papacie, as well after hee was Bishop and Cardi­nall, as before, and the good intention which was shewed in all his actions, holy men expounded all in good sense, thinking verily that hee confessed the errours with ingenuity, and that he would redresse them sooner then hee promised; neither did the euent make them iudge the contrary. For the Court being not worthy of such a Pope, it pleased God to call him, almost as soone as he had receiued the relation of his Nuncio from Noremberg. For the 13. of September he ended the course of his yeeres.

68 But when the decree of the Recesse of Noremberg was published in Ger­many, Pope Adrian dieth. The decree of the Recesse of Noremberg was expounded in contrary sences according to mens contrarie interests. with the precepts concerning Sermons and Prints, the greater part e­steemed not thereof, but those that were interested, aswell followers of the Church of Rome, as Lutherans, expounded all in their owne fauour. For it being sayd that the things which might stirre vp popular tumults, should not be spoken of, the Catholiques vnderstood it, that the things brought in by Luthers doctrine, and the reproofe of the abuses of the Ecclesiasticall or­der should not be spoken of; and the Lutherans sayd, that the meaning of the Diet was, that the abuses, which stirred vp the people against the Prea­chers, when they heard as well bad things as good represented vnto them, should not be defended. And that part of the Decree, which commanded to preach the Gospell according to the doctrine of writers approoued by the Church, the Catholiques vnderstood, according to the doctrine of the Schoole-men, and the last postillers of the Scriptures. But the Lu­therans sayd, it was to be vnderstood of the holy Fathers, Hilary, Ambrose, Au­stin, Ierom, and the like; expounding also, that by vertue of the Edict of the Re­cesse, it was lawfull for them to continue in teaching their doctrine vntill the Councell: and the Catholiques vnderstood that the meaning of the Diet was, that they should continue in the doctrine of the Church of Rome. Whereby it appeared that the Edict, in stead of quenching the fire of Controuersies, enfla­med it the more; and in the mindes of godly men there remained a desire of a free Councell, vnto which it seemed, that both the parties would sub­mit themselues; hoping that by this they should bee deliuered from so great mischiefe.

69 After the death of Adrian, Iulio de Medicis, cousin to Pope Leo, was crea­ted successor, and called Clement, the seauenth; who suddenly applied himselfe Iulio de Medici-cousen to Leo the tenth, was created Pope, and called cle­ment the [...] ­uenth [...] [...] 1524 to the affaires of Germanie. And, being skilfull in the knowledge of negotia­tions, he saw clearely that Pope Adrian, contrary to the stile of wise Popes was too facil, as in confessing the defects of the Court, so in promising the reformation; and too abiect in asking counsell of the Germans how proui­sion might be made against the contentions of that kingdome. For thereby [Page 31] hee drew vpon his backe the demaund of a Councell, which was of great 1524 ADRIAN 6 [...]—CHARLES 5. HENRY 8. FRANCIS [...] importance, especially with condition to celebrate it in Germanie, and had gi­uen too much courage to tht Princes, that they dared not onely to send, but to print also the hundred grieuances; a writing ignom inious to the Ecclesia­stiques of Germanie, but more to the Court of Rome. Hauing considered all things well, he resolued that it was necessarie to giue some satisfaction to the Dutch men, yetso, that his authority might not bee indangered, nor the commodities of the Court, taken away. He considered that howsoeuer some of the 100 greiuances concerned the Court, yet the greater part touched the Bishops, Officials, Curates, and other Priests of Germanie. Therefore he hoped if that the foresaid persons were reformed, the Germans would easily be in­duced to be silent for the present, in that which concerned Rome, and that with that reformation he should haue diuerted the treaty of the Councell. There­fore hee thought it conuenient suddenly to dispatch a Legate, a man of wisedome and authoritie, tothe Diet, which was to be celebrated theree moneths after in Noremberg, with instruction, to walke in the same way and aboue all, to dissemble the knowledge of Adrians propositions, and of the answers giuen vnto him, that hee might not receiue any preiu­dice in his Tretaie, and might proceede, as if the matter were to begin.

70 The Legat was Lorenzo Campeggio, Cardinall of S. Anastafia, who being Card. Campeg­gio is Legat to the Diet of Noremberg. come to the Diet, after he had treated of diuers things, with diuers particu­lar men, to set his negotiation in order, he spake also in publique, where hee said, that he wondered that so many Princes, and so wise, could endure that religion, rites, and ceremonies, in which, they, their fathers and ancestors de­ceased, were borne and bred, should be extinguished and abolished, not con­sidering that such innouation tended to the rebellion of the people against the Magistrates. That the Pope not aiming at any interest of his owne, but ha­uing a fatherly compassion of Germanie, fallen into spirituall and temporall infirmities, and subiect to very great imminent dangers, had sent him to find a meanes to cure the disease. That it was not the intention of his Holinesse to prescribe any thing vnto them, much lesse that any thing should be prescri­bed vnto himselfe, but onely to consult of the fit remedies, concluding that if the diligence of his Holinesse were refused, it would not afterwards bee reasonable to lay any fault vpon him.

71 Hee was answered by the Princes (for the Emperour was in Spaine, as The answere of the Diet. was sayd before) after they had thanked the Pope for his good will, that they knew well the danger which hanged ouer their heads, by reason of the change of the doctrine of Religion; that therefore, in the Diet the yeere before, they had shewed vnto the Nuncio of Pope Adrian, a meanes and way to compose the differences, and had giuen him also in writing whatsoeuer they desired or sought from Rome; which writing they belee­ued that Adrian had receiued, because the Nuncio promised to deliuer it, as also they thought that the grieuances, which Germany receiued from the Clergy, were knowne vnto all, being published in Print, and that they ex­pected, euen vntill that instant, that their iust desires should be heard, and continued expecting still. Wherefore, if he had any order or instruction from [Page 32] the Pope, they prayed him to declare it, that they might consult of the whole together with him.

72 To this the Legat replyed, according to his commission, that he knew not that any instruction had bin brought to the Pope or Cardinals, concerning the meanes & way of composing the differences in religion. But he well assu­red them of the Popes very good meaning, from whom he had most abso­lute power, to doe whatsoeuer might serue for that end but that it concerned The Legeats reply. them to shew the way, who knew the condition of the persons, and the cu­stomes of the country. That it was very well knowne that Cesar in the Diet of Wormes, had published, by their consent, an Edict against the Lutherans, whereunto some had giuen obedience, and some not; of which diuersity and variety he knew not the reason: but it seemed good vnto him, that first of all they ought to deliberate of the meanes, how to put it in execution. That although he had not as yet vnderstood that the 100. grieuances had beene published to bee presented to the Pope, notwithstanding hee knew that three copies had beene brought to some priuate men in Rome, that himselfe had seene one of them, and that they were seene by the Pope and Cardinals, who could not perswade themselues that they were collected by any of the Princes, but thought they were set out by some malignant person in spite to the Court of Rome; that although hee had neither order nor instruction from the Pope in that matter, yet they ought not to thinke that he had not authority to treat thereof, as occasion serued. Hee sayd, that in those de­maunds, there were many that derogated from the power of the Pope, and sauoured of heresie, that of those he could not treate, but offered to be infor­med, and to speake of those which were not against the Pope, and had ground of equity, that if any thing remained, to be treated of with his Holynes, they might propose it, but in more moderate tearmes. That he could not choose but finde fault that they were printed and published, because it seemed too much, yet that he was certaine, that the Pope, being Vniuersall Pastour, would doe any thing for the loue of Germany: but if the voyce of the Pastour were not heard, the Pope and himselfe must take it patiently, and referre euery thing to God.

73 The Diet, though they did not thinke it probable, that the Cardinall and Is suspected by the Diet. Pope knew not the treaties with Adrian, and iudged, that in the Legates an­sweres there might be cunning, yet desiring that good deliberation might be taken for the quiet of their Country, they deputed some Princes to negotiate with the Cardinall, who could get nothing from him, but that he would haue a good reformation made of the Clergy of Germany; but for the abuse of the Court of Rome, it was not possible to make him yeeld to anything. For when they began to discourse of them, either he sayd that it was heresic to reprehend them, or that hee referred it to the Pope, and that it was necessary to treat with him thereof.

74 The Cardinall made a reformation of Germanie, the which (touching And his refor­mation was not accepted. only the inferiour Clergie, and being iudged that it would not onely cherish the euill, as light remedies alwaies doe, but that it would serue to inlarge the dominion of the Court, and greater Prelates to the preiudice of temporall authoritie, and would make an entrance to greater extorsions of money) was [Page 33] not receiued, it being esteemed but a maske to delude Germany, and to reduce it vnder greater tyranny, though the Legate vsed all effectuall diligence that it might be accepted. Wherefore he would not consent to any of the propo­sitions, made by the deputies of the Diet. By this it being plaine, that it was impossible to conclude any thing with him, they published the recesse the eighteenth of Aprill, with a Decree, that by the Pope, with consent of the Emperour, a free Councell, in some conuenient place in Germany, should be The Decree of the Diet. intimated, so soone as was possible; and that the States of the Empire should assemble themselues at Spira the eighteenth of Nouember, to determine what course should be taken vntill the Councell were begun. That euery Prince should call together, in his owne State, men, godly and learned, to collect the things that ought to be disputed on in the Councell. That the Magistrates should haue care that the Gospel should be preached according to the doctrine of the approoued writers of the Church, and all pictures and contumelious bookes against the Court of Rome should be prohibited.

75 The Legat hauing answered to euery point of the Decree, and shewed With which the Legat was not pleasep. that it was not the office of Seculars, to deliberate of any thing concerning faith and doctrine, or preaching thereof, he promised that he would giue the Pope an account concerning the Councell onely.

76 The Princes being gone from the Diet, the Legat endeauoured to bring He laboureth to cause his reformation to be receiued. together those that most fauoured the affaires of Rome, to cause the reforma­tion (which the Diet would not receiue) to be published; and there did meete him in Ratisbon, Ferdinand the Emperours brother, the Cardinall Archbishop of Salzburg, two Dukes of Bauaria, two Bishops, of Trent and Ratisbon, and the Agents of nine Bishops. Where first they made a Decree vnder the date of the sixt of Iuly; That it hauing beene ordered in the assembly at Noremberg, that the Edict of Wormes against Luther should be put in execution, as farre as was possible, therefore they, at the instance of the Legat, Cardinall Campeggio, did command that it should be obserued in all their Dominions and States. That the innouators should be punished, according to the forme of the E­dict. That nothing should be changed in the Celebration of the Masse and Sacraments. That the Apostates, Monkes and Nunnes, and married Priests, and those that receiued the Eucharist without confession, or did eate forbid­den meates, should be punished. And that all their subiects that were in the Vniuersitie of Wittenberg should depart from thence, within three moneths, and returne home, or goe to some other place. The day following, beeing the seauenth, the Cardinall published his Constitutions of the reformation, And effecteth it. which were approoued by all the forenamed Princes, and it was commanded that they should bee published, receiued, and obserued, throughout all their States and Dominions.

77 In the proheme of the Constitutions the Cardinall said, that to reforme the life & manners of the Clergie being a thing of great moment for the roo­ting out of the Lutheran heresie, he had ordained these decrees by the coun­sell of the Princes, and Prelats assembled with him, which he commanded to be obserued throughout all Germany, by the Archbishops, Bishops, and other The reforma­tion contained 37. heads Prelates, Priests, and Regulars, and published in all the Cities and Churches. They contained seauen and thirty heads, concerning the apparell and conuer­sation [Page 34] of the Cleargie, administring gratis the Sacraments, and other Ecclesia­sticall functions, Banquets, Fabriques of the Churches; those that were to take orders, celebration of holy-dayes, fastings: against Priests that were mar­ried, against those that confessed not, nor communicated, against blasphe­mers, sorcerers, soothsayers, and other things like these. In conclusion, the celebration of Diocesan Councels euery yeare was commanded for the obser­uation of these Statutes, giuing the Bishops power to inuocate the secular arme against the transgressors.

78 The Edict of the reformation being diuulged, the Princes and Bishops, who in the Diet had not consented to the Cardinals demand, were offended, as well with him, as with all those that assembled in Ratisbon, it seeming vn­to Diuers Princes and Bishops were offended with the accep­tance of this reformation. them, that they were wronged by the Legat, for making a generall order for all Germany, in a meeting of some fewe onely; and so much the rather, because it was done after it was demonstrated vnto him, that no good could come thereby. They thought themselues iniured also by those fewe Princes and Bishops, who alone had taken vpon them to oblige all Germany, con­trary to the opinion of the rest. It was opposed also against that reformati­on, that, leauing the things of importance, as if there had beene no disorder in them, they made prouision in things of the smallest weight. For Germany suffered but little inconuenience by the abuses of the inferiour Cleargy, but great by the vsurpation of the Bishops and Prelates, and greatest of all by those of the Court of Rome. And yet there was no mention made of them, as if they were now in better order then in the Primitiue Church. Then concerning the inferiour Clergy, the principall abuses were not treated of, but those that were of least consequence, which was, as it were to approoue them; and those also that were reprehended, were left without their true re­medies, being onely noted without applying the medicine, necessary to cure the malady.

79 But the Legat, and the forenamed Princes that met him, cared but little for what was said in Germany, and lesse for what would follow the publica­tion of the Edict. For their end was onely to satisfie the Pope, and the Popes end was onely to shew, that he had made prouision that there should be no need of a Councell. For Clement, a man skilfull in State affaires, euen in Adrians time, alwayes maintained that it was pernicious counsell, in the occurrences of those times, to vse the meanes of Councels; and was wont to say, that a Clement did euer thinkes Councell dan­gerous when the Popes au­thority was in question. Councell was alwayes good when any thing else was treated of but the Popes authority, but, that being called into question, that nothing was more dangerous. For as in former times, the Popes strength consisted in ha­uing recourse to Councels, so now the security of the Popedome consisteth in declining and auoyding them, and the rather, because Leo hauing condem­ned the doctrine of Luther, the same matter could not bee handled or exa­mined in a Councell, without doubting of the authority of the Apostolicall Sea.

80 The Emperour hauing receiued the Decree of Noremberg, was much mooued at it; thinking that to treat and giue so resolute an answere to a stran­ger The Emperour was distasted with the decree of Noremberg. Prince, without his knowledge, in so important a matter, was but small reputation to his imperiall Maiesty. Neither did the rigour of the Decree [Page 35] please him, foreseeing the Popes displeasure, whom he desired to keepe louing 1525 CLEMENT 7. CHARLES 5.—HENRY 8. FRANCIS 1. and well affected towards him, in regard of the warre which his Captaines then made with the French-men. Wherefore he wrote backe to the Princes in Germany complaining that, himselfe hauing condemned all the bookes of Luther, the Diet restrained themselues onely to those that were contumelious. But he reprehended them more seuerely, that they had decreed the celebrati­on of a Councell in Germany, and desired the Legate to treate thereof with Hee wrtteth to the Princes. the Pope, as if this did not more belong to the Pope and him, then vnto them, who, if they thought that a Councell would be so commodious for Germany, they ought to haue recourse vnto him, to obtaine it of the Pope; howsoeuer, he knowing also that this would be profitable for that Coun­trey, was resolute it should be celebrated, yet in time and place, when and where himselfe could be personally present. But touching a new assembly at Spira, which they had ordained, to order their matters of Religion vntill the time of the Councell, he said that by no mean; he would yeeld vnto it: yea, he commanded they should be carefull to obey the Edict of Wormes, And comman­deth the exe­cution of the Edict of Wormes. and that they handled no point of Religion, vntill a Councell were called by the Popes order and his. The Emperours letters, more Imperious then Ger­many was vsed to receiue from his predecessours, mooued very dangerous hu­mors in the minds of many Princes, which floting vp and downe, might ea­sily haue come to a troublesome conclusion.

81 But the moouing was soone stopped, and the yeare following 1525. had 1525 no negotiation in this matter. For the Bores in Germany rebelled against the Princes, and Magistrates, and euery one was busied with the warre of the Anabaptists, and in Italy in the beginning of the yeere succeeded the battell of Francis the French King is taken priso­ner in the bat­tell at Pauia. Pauia and the imprisonment of Francis the French King. Which so li [...]ted vp the Emperours minde, that he thought he had all the world in his power: But afterwards the leagues of many Princes against him, which were trea­ted of, and the negotiation of the Kings liberty, gaue him businesse enough. The Pope also, because Italy was without defence, in the power of the Em­perours The Pope su­specteth the greatnesse of the Emperor. Ministers, thought of his owne case, and how he might be ioyned with others, who were able to defend him against the Emperour, from whom his mind was alienated, seeing he was become so potent, that the Popedome remained at his discretion.

82 In the yeare 1526, they returned to the same treaty in Germany and Italy. In Germany all the States of the Empire being assembled at the Diet in Spira 1526 in the ende of Iune, it was consulted of, by speciall order from the Emperour, how Christian Religion, and the ancient customes of the Church might be The Diet of Spira. preserued, and the transgressors punished. The opinions being so various, that it was impossible to conclud any thing, those that represented the Em­perours persons [...] caused the Imperiall letters to be read: where Charles said, that hee was resolued to passe into Italy, and to Rome, for the Crowne, and to treat with the Pope for the calling of a Councell. Wherefore he comman­ded that nothing should be ordained in the Diet contrary to the lawes, Cere­monies, The Emperor promiseth to Procure a Councell. and auncient customes of the Church; but that the forme of the E­dict of Wormes should be obserued, and that they should patiently beare that small delay, vntill hee had negotiated with the Pope the celebration of a [Page 36] Councell, which should shortly be. Forby treating of matters of Religion 1526 CLEMENT 7. CHARLES 5.—HENRY 8. FRANCIS 1. Why the Edict of Wormes could not be executed. in a Diet, rather hurt ariseth then good.

83 The Cities, for the most part, answered, that their desire was to gratifie and obey the Emperour, but that they saw not the meanes how to doe that which he commanded in his letters, because the controuersies were increa­sed, and did increase still, particularly concerning the ceremonies, and rites: and if for the time past the Edict of Wormes could not bee obserued, for feare of Sedition, the difficulty was then greater, as was declared to the Popes Le­gate. And if the Emperour were present, and informed of the state of the bu­sinesse, hee would bee of the same opinion. Concerning the promise of his Maiesty, for the celebration of a Councell; euery one said, hee might haue effected it when he wrot the letters, because he was then in amity with the Pope; but afterwards there being distastes betweene them, and the Pope ha­uing taken armes against him, it appeared not how, things standing thus, a Councell could be called. For these respects some proposed that the Empe­rour should be intreated to grant a nationall Councell in Germanie, to giuen re­medie A Nationall Councell in Germany is desired. to the dangers that were imminent. Which if it pleased him not, at least (the better to withstand the most greiuous seditions) that he would be con­tented to deferre the execution of the Edict of Wormes vntill a generall Coun­cell. But the Bishops, who had no other ayme but the preseruation of their owne authority, said that no treatie ought to be made in the cause of Religi­on, during the discords betweene the Emperour and the Pope, but that all should be deferred vntill a better time.

84 The opinions were so diuerse, and such discord, betweene the Ecclesi­astiques, and those that were inclined to Luther, doctrine, was stirred vp, that The Princes did not agree in the Diet of Spira. there appeared manifest danger of Ciuill warre, and many of the Princes put themselues in order to depart. But Ferdinand and the other ministers of the Emperour, seeing clearely what dang [...]d arise, if the Diet were dissol­ued with such dissention of mindes, and [...] Princes departed without any Decree (because they would haue proceeded diuersly, with danger to haue diuided Germany, without hope of reconciliation) they endeuoured to pacific the chiefest both of the one, and the other side; and in the end, they came to a resolution, to make a Decree: which though it concluded not in substance according to the Emperours minde, yet it shewed some appearance of agree­ment betweene the States, and obedience towards his Maiesty. The con­tents of it was; that it being necessary, for giuing of order and forme to the The decree of the Diet of Spira. affaires of Religion, and for the maintaining of liberty, to celebrate a lawfull Councell in Germany, or an vniuersall of all Christendome, which may begin within the compasse of a yeare, Ambassadours should bee sent to the Empe­rour, to pray him, that he would cast his eye vpon the miserable and tumul­tuous state of the Empire, and to returne into Germany so soone as might be, to prouide for it. That in the meane space, while the one or the other Coun­cell, necessary for the businesse of Religion and of the Edict of Wormes, be ob­tained, all the Princes and States ought to gouerne themselues in their Pro­uinces and Iurisdictions, that they may giue a good account of their actions to God and the Emperour.

85 But in Italy, Clement hauing passed the yeere before in griefe of mind and [Page 37] feares, thinking that sometimes hee saw Charles armed in Rome, to possesse himselfe of the Ecclesiasticall state, and to regaine the possession of the Ro­man Empire, vsurped by the Artes of his predecessours; sometimes set in a Councell to moderate the Popes authority in the Church, without which, hee well saw it was impossible to diminish the Temporal; and, aboue all, ha­uing conceiued a bad presage, that all the ministers sent into France, to treate with the Queene mother, and the State, were perished in the iourney, at last, The Pope was distracted with feare of the Emperor, and of the Councell. in the end of March this yeere, hee tooke breath a little, vnderstanding that the King was set at liberty, and returned into France. Hee sent presently to congratulate with him, and to make a confederation against the Emperour. The which being ratified in Cugnac the two and twentieth of May between He maketh a confederation with the French King set at libertie. him, that King, and the Princes of Italie, vnder the name of the most holy League, and hauing absolued the King from the Oath taken in Spaine, for the obseruation of the things agreed vpon, now deliuered from feare, a passion which had much power ouer him, thinking he was in libertie, and being much prouoked that, not onely in Rome and Naples, Ordinances were publi­shed to the preiudice of the Court of Rome, but, which more greiued him, that in those dayes a Spanish Notary dared to appeare publikely in the Rota, and command two Napolitans in Cesars name to desist from litigating in that Court, hee resolued to declare his minde, that hee might incourage the con­federates; and the three and twentieth of Iune, he wrote vnto Charles a very Writeth a se­uere Briefe to Charles. long Briefe, in manner of an inuectiue; [...] hauing repeated the benefits which hee had done him, as well being Cardinall, as after his assumption to the Popedome, and the great offers which hee had refused from other Prin­ces, to stand firme in his freindship, seeing hee was ill requited, and that there was no correspondence, neither in good will, nor obseruation of promises, but on the contary, much matter of suspicion was giuen him, and many of­fences committed by exciting new warres in Italie, and elsewhere (all which hee repeated in particular) laying the blame of all the mischeifes vpon the Emperour, shewing that the Papall dignity was offended in all; and passing to another kinde of offences done vnto him, by publishing lawes in Spaine, and Pragmatiques in Naples, against the liberty of the Church, and the dig­nity of the Apostolicall Sea, hee concluded in the end, not according to the vse of the Popes, by denouncing spirituall punishments, but protesting vnto him, that if hee will not leaue to doe wrong, ceasing to possesse Italie, and to trouble other parts of Christendome, hee will not be wanting to the Iustice and liberty of his Countrey, wherein standeth the protection of that holy Sea, but will mooue his iust and holy armes against him, not to offend him, but to defend the publique safety, and his owne proper dignity.

86 This dispatch being sent into Spaine, the next day he wrot and dispatch­ed another Briefe to the Emperour, without making mention of the first. And after­wards another more mode­rate then the former. Where he said in substance, that, for the maintaining of the liberty of Italie, and the prouiding against the dangers of the Sea of Rome, he had beene con­strained to come to these deliberations, which could not be omitted with out failing to performe the duty of a good Pope, and a iust Prince. Wherein if his Maiesty will afford the remedy, which is easie, profitable, and glorious [Page 38] for him to doe, hee shall thereby deliuer Christendome from a great feare; whereof his Nuncio residing with him, shall giue him an account more at large. He prayed him, for Gods sake, to heare him, and to prouide for the publike wel-fare, and to containe within the termes of iustice, the vnbridled, and iniurious desires of his ministers, that others may rest secure of their goods and liues. Vnder these last words the Pope comprehended principally Pompeius, Cardinall Colonna, Vespasianus, and Ascanius, with others of that family, who followed the Imperiall part, and were assisted by the Vice-roy of Naples: from whom hee daily receiued diuers oppositions to his ende­uours. And, which made greater impression in his mind, he feared also that they might bring the Papacie into straights. For the forenamed Cardinall, a man bould and proud, contented not himselfe to speake of him publikely, as of one assumed to the Papacie by vnlawfull meanes, magnifying what the house of Colonna had done against other Popes, intruders (as hee named them) and vnlawfully chosen, but he added that it was fatall to that family to hate the tyrannicall Popes, and to them to bee reprehended by the vertue of it: and threatned him with a Councell, and treated with all the Emperors ministers, to perswade the Emperour to call it. Whereby the Pope being prouoked to anger, the better to preuent him, published a seuere Monitory against that Cardinall, citing him to Rome, vnder the greatest penalties and The Popesen­deth a Moni­torie against Card. Colonna. censures; in which also hee touched manifestly the Vice-roy of Naples, and obliquely the Emperour. But the warre was not prosperously begunne in Lombardie, the army of the French King, not appearing as yet; and the Chri­stian army was discomfited at the same time in Hungarie, King Lewis dead, the number of those who followed Luthers doctrine did still increase, and all men required a Councell, which might make an vniuersall peace amongst Chri­stians, and giue an end to so great disorders.

87 The Pope for these causes, hauing first composed the differences with And hauing changed his mind, maketh a long dis­course in Consistorie. those of the house of Colonna, and abolished the Monitory sent out against the Cardinall, called a Consistory the thirteenth of September; in which hee comiserated, in a long discourse, the calamities of Christendome, bewayled the death of the King of Hungarie, and attributed all misfortune to the anger of God, stirred vp by sinne, confessing that all began from the deformation of the Clergy. Hee shewed how it was necessary, for the appeasing of it, to begin (for so hee said) from the house of God, wherein hee would giue ex­ample in his owne person. He excused the raysing of armes, and the Processe against those of the house of Colonna, exhorted the Cardinalls to amend their manners, said hee would goe in person to all the Princes, to negotiate an vni­uersall Peace, resolute rather to die, then to leaue this enterprise, vntill he had brought it to effect, yet assuredly trusting in God to see the conclusion there­of. The which being obtained, hee resolued to call a generall Councell, to extinguish the diuision in the Church, and to take away the heresies. Hee exhorted the Cardinalls, euery one to thinke of, and propose vnto him all those meanes, which they thought might serue for these two endes, that is, to plant peace, and roote out heresie. The Popes discourse was published throughout Rome and Italie, and Copies thereof were The Popes discourse was thought not to be sincere. sent abroad by many; and though it was much helped by the com­mendation [Page 39] of his followers, yet few beleeued it to bee sincere.

88 But in Spaine the two letters being presented by the Popes Nuncio, to the Emperour, the one a day after the other, there was much surmising rai­sed in the Counsell of that Prince. Some of them beleeued that Clement, re­penting himselfe of the bitternesse of the first, had wrot the second for a medicine: wherefore they aduised that no notice should bee taken thereof. And this opinion was increased by a report giuen out by the Nuncio, that Surmises in Spaine con­cerning the two Briefes of the Pope. by the second hee had receiued order, that if the first were not deliuered, it should not bee deliuered at all, but sent backe againe, and the second onely consigned. The wiser sort saw well enough, that if the Pope had repented, hee might haue preuented the first Corrier, by causing the second to make more hast: moreouer, that it was not likely that so wise a Prince as hee, would resolue to write so bitterly without great consultation. Therefore they thought it was a kind of cunning to make a protestation, and not to haue an answer. And it was resolued that the Emperour should imitate him, answe­ring The Empe­rour maketh two answeres. to the first with termes fitting seuerity, and a day after to the second, ac­cording to the forme thereof.

89 And so it was done, and an apologeticall letter was written by the Em­perour the seuenteenth of September, which in the originall conteined 22. The first con­teined 22 sheets of [...] all paper. sheetes of royall paper, which Mercurius Gattinara presented open to the Nuncio, and read it to him, and sealed it in his presence, and consigned it, that hee might cause it to be deliuered to the Pope. In the beginning of the letter the Emperour shewed that the forme which the Pope held was disproportionable to the duty of a true Pastor, and not correspondent to the filiall obedience which hee had performed towards the Apostolicall Sea, and his Holinesse, who so praysed his owne actions, and so condemned his, with titles of ambition and auarice, that he was constrained to declare his innocency. And beginning the narration from what happened in the time of Leo, afterwards in the time of Adrian, and finally in his Papacie, he shewed that he had a good intention in all his actions, and was inforced to doe as hee had done, laying the fault vpon the Pope. Hee repeated many benefits which hee had done him, and on the contrary side many treaties which the Pope had made against him in diuers occasions: and in conclu­sion he said, that he desired nothing more then the publique quiet, an vni­uersall peace, and the iust liberty of Italie. Which things if they were desi­red by his Holinesse, hee ought to lay downe his weapons, putting Peters sword into the sheath. For this foundation being laid, it was easie to build peace thereupon, and to apply themselues to correct the errours of the Lu­therans, and other heretiques; wherein hee should haue found him an obe­dient sonne. But if his Holinesse did otherwise, hee protested before God and men, that hee could not bee blamed for none of these sinister chances which should happen to Christian Religion; promising that if hee will ad­mit his iustifications as true and lawfull, hee will not remember any iniuries receiued. But if hee shall continue to beare armes against him, because this will not bee the office of a father, but of a party, nor of a Pastor, but of an as­sayler, it will not be conuenient that hee bee iudge in those causes, and there being none other vnto whom recourse may he had against him, for his own [Page 40] iustification, hee will referre all to the knowledge and iudgement of a gene­rall Councell of all Christendome; exhorting his Holinesse in the Lord to in­timate it in a secure and fit place, limiting vnto it a conuenient terme. For see­ing the state of the Church and of Religion to be altogether troubled, to pro­uide for his owne and the Common-wealths safety, hee flieth to that sacred and vniuersall Councell, and appealeth vnto it against all the threats past, and grieuances to come.

90 The answer to the second was made the eighteenth; and in that he said, that hee was glad to see his Holinesse treat more louingly, and to desire peace The Empe­rours answer to the second Briefe. more earnestly in his second letters; which if it were as much in his power to establish, as it is in the power of others to make warre, he should see what his mind was. Although he thinketh that his Holines speaketh as thrust for­ward by others, not of his voluntary mind, and hopeth in God that hee will rather procure the publique good, then follow the affections of other men. Wherefore he prayeth him to behold the calamities of Christendome. For he calleth God to witnesse, that he will be alwaies ready to let euery one know, that he hath none other end then the glory of God, and the safety of his peo­ple; as he hath written more at large in the other letters.

91 The Emperour, the sixt of October, wrot also to the Colledge of Car­dinalls; that he was exceedingly grieued, that the Pope forgetting the Papall The Empe­ror writeth to the Col­ledge of Car­dinals. dignity, went about to disturbe the publique quiet, and when he thought hee had giuen peace to the whole world, by making the accord with the French King, that letters came to him from his Holinesse, such as hee neuer thought would haue come from a common Father, and Vicar of CHRIST: which he beleeued also were not resolued on without their counsell, because he was perswaded that the Pope treated not of things of so great a moment, without communicating all vnto them. Therefore hee was troubled very much, to see that from a Pope, and so religious fathers, should proceed warres, threats, and pernicious counsells against an Emperour, protectour of the Church, and so well deseruing, that to please them hee stopped his eares in Wormes against the prayers of all Germanie, made vnto him against the op­pressions and grieuanes, which it receiued from the Court of Rome, ma­king none account of the honest demands that a Councell might bee called, to withstand the foresaid oppressions, which would be as much as to with­stand the Lutheran heresie. That to serue the Sea of Rome, hee had prohi­bited the meeting at Spira, which Germanie had intimated, foreseeing that it would haue bin a beginning to separate it frō the obedience of Rome, & hath diuerted the thoughts of those Princes by promising them a Councel. Where­of hauing written, and giuen an account to the Pope, his Holinesse thanked him for hauing forbid the assembly of Spira, but prayed him to deferre to speake of a Councell vntill a more conuenient time. And hee, to please, made more account to giue him satisfaction, then of the prayers of Germa­nie, which were so necessarie. And yet for all this the Pope now wrot letters vnto him, full of complaints and imputations, demanding things of him, which hee could neither iustly, nor securely grant. Of which letters he sen­deth them a copy, being desirous to signifie the whole vnto them, that they might vphold Christianity, now ready to fall, and imploy themselues [Page 41] to diuert the Pope from so pernicious a deliberation; in which if he shall re­maine vnmoueable, they may exhort him to call a Councell; whereunto in case he will not condescend according to order of law, hee beseecheth their most reuerend Paternities, and the sacred Colledge, that, the Pope denying or deferring the conuocation, they would call it themselues, obseruing the due order. Wherefore if they shall refuse to grant him this iust demand, or shall deferre longer then is conuenient, he wil make prouision for it himselfe And perswa­deth them to call a Coun­cel if the Pope refuse. by the Imperiall authority, vsing the meanes that are iust and fitting. This let­ter was deliuered in the Consistory the twelfth of December, and together also with it a duplicate of the letter, which was consigned to the Nuncio in Granada, was presented to the Pope.

92 All these letters were instantly printed in diuers places of Germanie, Spaine, and Italie, and many copies went vp and downe from hand to hand. Those persons, who though they obserue the accidents of the world, yet haue not much capacity, and vse to liue and gouerne themselues by the examples of others, and especially of the Grandies, and who by the demonstrations which Charles made against the Lutherans, as well in Wormes, as in other places, in The Empe­ror is censu­red in Ger­many. contemplation of the Papacie, beleeued that he fauoured the Popes side for religion and conscience sake, seeing his change, were much scandalized, espe­cially for that he said, that he stopped his eares to the honest prayers of Ger­manie, to doe the Pope a pleasure. And those of the wiser sort were of opi­nion, that his Maiesty was not well aduised to diuulge so great a secret, and to giue the world occasion to beleeue, that the reuerence shewed towards the Pope, was an Art of gouernement couered with the cloake of religion. And further they expected, that for these letters the Pope would shew some de­sire of reuenge, the Emperour hauing touched two great secrets of the Pope­dome: the one in appealing from the Pope to a future Councell, contrary to the Constitutions of Pius and Iulius the seconds, the other, in hauing inuited the Cardinalls to call a Councell, in case of a negatiue giuen, or a dilation in­terposed by the Pope. And it was necessary that this beginning should draw great consequences with it.

93 But as seedes, though most fertile, cast into the ground out of season, fru­ctifie not; so these great attempts happening in time not conuenient, became The family of Colonna assault Rome, and take it. vaine. And so much happened in this occasion. For while the Pope sought reuenge with his armes, and with the armes of so many Princes, that hee might vse spirituall remedies, after he had made some temporall foundation, those of the familie of Colonna, either not trusting the Popes promises, or for some other cause, arming their Subiects, and others who followed that faction, approched Rome, vpon the side of the Suburbs, the twentieth of September: which amazed very much the Popes family. And the Pope himselfe, surprized vpon the sudden, and wholly confused, knowing not what resolution to take, called for the solemne Pontificall habits, saying, that so apparelled, to the imitation of Boniface the 8. sitting in the Pontificall chaire, hee would expect to see if they dared adde to the first, a second violation of the Apostolicall dignity, in the person of the Pope himselfe. But hee easily The Pope sa­ueth himselfe in the Castle. yeelded to the counsel of his friends, to saue himselfe in the Castle by the gal­lery, and not giue occasion to be noted of folly.

[Page 42] 94 The Colonnesi entred Rome, and sacked the Popes palace, and S. Peters Church. They spread themselues also euen vnto the principall houses of the Borough. But the inhabitants making resistance, and the Orsini, a contrary faction, comming in ayde against them, they were constrained to retire themselues into a secure quarter, which they had taken neere hand, yet cary­ing with them the spoyles of the Vatican, with the infinite displeasure of the Pope; and the army waxing bigger euery day with succours, that arriued The palace and S. Peters Church are sacked. from Naples, the Pope fearing some greater incounter, ouercome by necessi­ty, called into the Castle Don Hugo de Moncado, one of the Emperours mi­nisters, concluded a truce with him for foure moneths, with condition that the Colonnesi and Neapolitans should retire themselues from Rome, and the A truce con­cluded. Pope should call backe his Souldiers from Lombardie: the which both parties performing, Clement caused his men to returne to Rome, vnder pretence to obserue the capitulations of the truce; and being by them secured, hee thun­dered out excommunications against the Colonnesi, declaring them heretiques, The Popes Bull against the Colonnest. and Schismatiques, and excommunicating whosoeuer afforded them assi­stance, counsell or fauour, or gaue them entertainment, and depriued also the Cardinall of his red Hatte. This Cardinall being in Naples, not esteeming the Popes censures, published an appeale to the Councell, proposing not only the The Cardinal appealeth to the Councel. iniustice and nullity of the monitories, censures and sentences; but also the ne­cessities of the Church vniuersall, which being manifestly ruinated, could not be easied any other way, then by calling of a lawfull Councell, which might reforme it in the head and in the members. In conclusion he cited Clement to the Councell, which the Emperour would assemble in Spira.

95 Of this Appeale, or Citation, or Manifest, there were copies hanged by night, by those of the faction of the house of Colonna, vpon the doores of the principall Churches in Rome, and in diuers other places, and spread ouer Italie. This put Clement in a great passion, who mightily abhorred the very name of a Councell; not so much fearing the moderating of the Popes au­thority, and of the profit of the Court, as for his owne proper respects. For though Leo his kinsman, when he made him Cardinall, caused proofe to The Pope feareth a coū ­cell in regard of his illegiti­mation, and Semonie. be made, that there was promise of marriage betweene his mother and his father Iulianus, yet the vntruth of the proofes was notorious: and though there bee no law which prohibiteth bastards to ascend to the Papacie, yet the vulgar opinion is, that the Papall dignity is not compatible with such a quality. Hee doubted exceedingly, that vnto such a pretence, though vaine, strength might be giuen by his enemies, being vpheld by the power of the Emperour. But hee was more afrayd, because, being conscious by what artes he mounted to the Popedome, and how Cardinall Colonna had a way to No subse­quent consent can make good a Simo­niacall electi­on of the Pope. proue it, considering the seuere Bull of Iulius the 2. which maketh a nullity in a Simoniacall election, and forbiddeth that it should be made good by any subsequent consent, hee greatly doubted that it would happen vnto him as it did vnto Baltassar Cossa, called Iohn the 23, But I haue not been able to learne what was the negotiation of the Counsell of Spira, hauing not found any mention thereof, but in the foresaid Manifest, and in Paulus Iouius in the life of the forenamed Cardinal. In the height of these tumults the yeere ended, with publique expectation, and feare where the tempest would fall.

[Page 43] 96 For the next yeere 1527. the negotiations of a Councell were buried in 1527 CLEMENT 7. CHARLES 5.—HENRY 8. FRANCIS 1. The Viceroy of Naples mar­cheth towards Rome, preten­ding the breach of the truce. Charles of Bor­bon marcheth towards Rome. George Fran­speg is Gene­rall of 13000. Almans. silence; according to the vse of humane affaires, that in the time of warre, prouision for lawes hath no place. Yet there succeeded notable accidents, necessarie to bee related, for the vnderstanding of those things which hapned afterwards, in the matter which we handle. For the Viceroy of Naples, pre­tending that the Pope, by proceeding against the Colonnesi, had broken the truce, incited by the Cardinall, and others of that family, put his Souldiers into their iourney towards Rome: And on the other side also, Charles of Bor­bone, generall of the Emperours armie in Lombardie, not hauing wherewith to pay his Souldiers, fearing they would mutin, or at least, runne away, beeing desirous by all meanes to keepe them together, sent them towards the Eccle­siasticall State; whereunto also he was mightily incited, by George Fransperg, a German captaine; who hauing conducted into Italie betweene thirteene and foureteene thousand Souldiers of Germanie, almost all Lutherans, with no other pay, but of one crowne a peice of his own goods, and promise to lead them to Rome, hee shewed the great opportunitie they had to get spoyles, and to make themselues rich, in a citie where all the gold of Europe may bee found.

97 In the end of Ianuarie, Borbon passed the Po with all his troupes, and directed his iourney towards Romania: which march troubled Clement excee­dingly, considering the qualitie of the men, and the continuall threats of Fransperg, who caused a halter to be caried neere his Colours, saying, that He calleth with him an halter to hang the Pope. with that he would hang the Pope, the better to encourage his men to stand vnited, and to support the iourney though they were not paid: All which things induced the Pope to giue care to Cesar Fieramosca, a Neapolitan, who came newly from Spaine, and brought a long letter from Cesar, full of offers. And, assuring his Holines, that his Maiesty disliked the inuasion of Rome, made by the Colonnesi, and that he was desirous of peace, he induced him to kearken to the truce, which should be negotiated between him, & the Viceroy of Na­ples. And although in March, Captaine George Fransperg was taken with a fit of an Apoplexie, which caused his death, yet because the army was entred in­to Fransperg dieth. the Ecclesiasticall State, and still marched forward, the Pope in the end of the moneth, resolued to come to an accord, though he saw it would bee to his great indignity, and would giue suspition to his confederates, and per­haps aliene them from defending him. Therefore the suspension of armes for An accord is made. eight moneths was established, the Pope paying 60000. crownes, absoluing those of the house of Colonna from the censures, and restoring to the Cardinal his dignity; whereunto he condescended exceeding hardly. But howsoeuer the truce was concluded with the Viceroy of Naples, the money disbursed, and the Colonnesi restored, yet this was not accepted by the Duke of Borbon; who following on his iourney, the 5. of May lodged neere Rome, and assayled it the next day on the Vatican side. Where, though the Popes Souldiers, and the youth of Rome, especially of the Guelfish faction, opposed themselues valiantly in the beginning, and Bourbon were slaine by a Musket-shot, not­withstanding the army entred, and those that defended the Towne, fled into Rome taken by the armie of Borbon after his death, and sacked. the Suburbes. The Pope, as in sudden accidents, full of feare, saued himselfe, with some of the Cardinalls, in the Castle: and although hee was counselled [Page 44] not to tary, but to passe immediately into Rome, and from thence, to goe to some secure place, yet, refusing this good counsell, hee resolued to remaine there. The Citie, now without a head, was full of confusion, so that none vsed the remedie which then was fit, that is, to breake downe the Bridges, which goe ouer the riuer Tiber, from the Suburbes to the Citie, and to defend themselues; which if it had been done, the Romans would haue had time, at the least, to retire all men of account, and goods of value, into a secure place. But this not beeing done, the Souldiers passed into the Citie, spoyled not onely the houses, but the Churches also of all their ornaments, casting on the ground; and treading vnder feet the reliques, and other sacred things which were not of value, putting the Cardinals and other Prelates in prison, making a mocke of their persons, by setting them on vilebeasts in the Pon­tificall The Cardinals imprisoned & mocked, and some of them beaten. habit. It is certaine, that the Cardinals of Siena, Minerua, and Ponceta were well beaten, and carried most basely in procession, and that the Spanish and German Cardinals, though they were confident, because the armie was composed of their nations, were not better vsed then the rest. The Pope, re­tired into the Castle of Saint Angelo, was besieged, and constrained to make an accord, at the same time yeelding the Castle to the Emperours Captaines, and The Pope yeeldeth the Castle and his person. consigning his person prisoner therein: where hee was kept verie close. And beeing in exceeding great affliction for the things past, there was added one more, in his opinion, much greater, that the Cardinall of Cortona, who go­uerned Florence in his name, hauing heard the newes, retired himselfe from Florence be­commeth free againe. the Citie, and left it free. The which hauing suddenly chased out the Medici, and regained their libertie, reformed their gouernement, and the greater part of the Citizens shewed such hatred towards the Pope, and his family, that they defaced their armes, euen in their priuate places, and disgraced, with ma­ny blowes, the images of Leo and Clement, which were in the Church of the The images of Leo the 10. & of Clement the 7. are defaced. Nunciata.

98 But the Emperour hauing receiued aduice of the sacking of Rome, and of the imprisonment of the Pope, gaue many signes of infinite griefe, and The Emperor maketh a shew of griefe for the Popes ca­lamitie. made demonstration thereof by causing the solemnefeasts to cease, which were made in Validolid, for the birth of his sonne, the one and twentieth of the same moneth. By which appearances he would haue giuen testimony to the world, of his pietie and religion, if hee had commanded at the same time that the person of the Pope should bee set at libertie. But the world, that saw the Pope was prisoner sixe moneths more, perceiued what difference there was between truth and appearance.

99 They began immediately to treat of the Popes deliuery. The Emperour would haue had him conducted into Spaine, deeming (as was true indeede) And is disswa­ded from cau­sing him to be brought into Spaine. that it would haue beene a great reputation to him, if in two yeeres there had beene brought out of Italie into Spaine, two so great prisoners, a French King, and a Pope of Rome. But because all Spaine, and especially the Pre­lates, detested to behold so great an ignominie of Christianitie, that he should be brought prisoner thither, who represented the person of CHRIST, hee changed that opinion, considering also it was not good to stirre vp too much enuie against himselfe, nor to prouoke the King of England, whom he feared much, in case he should haue ioyned himselfe more neerely with the French [Page 45] King, then he was by the peace published in August; who had alreadie sent a potent army into Italie, and atchieued diuers victories in Lombardie. Where­fore in the ende of the yeere, the Emperour graunted that the Pope should be set free with this condition, that hee should not be against him in the affaires of Milan and Naples, and, for securitie thereof, should giue into his hands, O­stia, Ciuita vecchia, Ciuita Castellana, and the Cittadell of Furli, and for hostages, The Pope is set at liberty vpon hard conditions. his two Nephews, Hippolitus and Alexander, that he should grant him a Crusa­do in Spaine, and a tenth of the Church reuenues in all his kingdomes. The de­liuerie being concluded, and hauing receiued power to depart out of the Ca­stle the ninth of December, he durst not expect so long, but went out the night before, with a small conuoy, in the habit of a Merchant, and retired himselfe immediately to Monte Fiascone, and after he had taried there a little, from thence he passed to Oruieto.

100 While the Princes were all busied in war, the affaires of religion alte­red in diuers places; in some, by publike Decree of the Magistrates; in others, by popular sedition. For Berne, making a solemne assembly, both of their own The state of religion in the Cantons of the Suisses & other places. Doctors, and of Strangers, and hearing a disputation many dayes, receiued the doctrine conformable to Zuric; and in Basil all the images were ruined and burnt, by a popular sedition, and the Magistrate depriued, and others put in his place, and the new religion established. And on the other side, eight Can­tons assembled themselues together, and ratified within their territories the doctrine of the Church of Rome, and wrote a long exhortation to those of Berne, perswading them not to change their Religion, which belonged not to one people, or one Countrey, but onely to a Councel of the whole world. But for all that, the example of Berne was followed at Geneua, Constance, and other places thereabout; and in Argentina, after a publike disputation, the Masse was prohibited by a publike Decree, vntill the defenders of it could shew that it was a worship acceptable to God, notwithstanding that the Chamber of Spira had made a great and a long remonstrance, that it was not lawfull, not onely for one Citie, but not for all the States of the Empire, to make innouation of rites and doctrine, it belonging onely to a generall or na­tionall Councell.

101 In Italie, these two yeares there being neither Pope nor Court of Rome, 1528 The reformed religion in­creaseth in Italie. and it seeming, that these calamities were an execution of Gods iudge­ment against that gouernement, many men beganne to reforme, and in priuate houses in diuers Cities, especially in Faenza, a Towne belonging to the Pope, there was preaching against the Church of Rome, and the number of those, whom others called Lutherans, and themselues Gospellers, increa­sed euery day.

102 The yeare following 1528, the French army was farre aduanced with­in The French-men beeing entred into the kingdome of Naples, cause the Spa­nish army to forsake Rome, the Kingdome of Naples, and had possessed it almost all; which constrai­ned the Emperours Captaines to conduct the army out of Rome, much diminished, partly by reason of those, who, laden with spoyles, meant to put them in a secure place; and partly because of the plague, which caused great mortalitie among them. The confederates instantly desired the Pope, that Rome beeing set at liberty by necessity, not by the desire of the Emperour, hauing no more neede to temporize with him, hee would in [Page 46] that occasion declare himselfe to be ioyned with them, and proceede against 1529 CLEMENT 7. CHARLES 5. HENRY 8. FRANCIS 1. him with spirituall armes, and depriue him of the Kingdome of Naples, and of the Empire. But the Pope, as well for that hee was wearied with trou­bles, as also, because in case the confederates had gained the better, they would haue maintained the liberty of Florence, the gouernment whereof he more desired to recouer, then to bee reuenged of the iniuries receiued from Charles, hee made a firme resolution not to bee contrary, yea, to ioyne him­selfe The Pope re­fuseth to ioine with the con­federates, for the more easie recouery of Florence. with him vpon the first occasion, to regaine Florence: the which hee was assured that, if the French King and the Venetians had beene conquerours in Italie, they would haue maintained in libertie. Yet keeping this within his breast for the present, he excused himselfe that, by reason of his pouertie, and want of power, it would rather be a burthen then an ease to the confe­derats, and that the depriuation of the Emperour would cause Germany to be suspicious, that he would pretend to haue authoritie to create the Emperour. And thinking that his confederates perceiued what he aymed at, as he was ex­cellent in couering his designes, he made all demonstration that hee had laid The Pope ma­keth shew to haue laid aside all careof tem­porall things. aside all thought of Temporall things. He let the Florentines vnderstand ma­ny moneths together, that he was most vnwilling to meddle in their gouern­ment, onely desiring that they would acknowledge him as Pope, and not more then other Christian Princes did: that they would not persecute his fa­mily in their priuate affaires; that they would be contented that their armes should stand within the buildings of his predecessors. Hee spake of nothing but of reforming the Church, and reducing the Lutherans. That he was resol­ued to passe into Germanie in person, & to giue such an example that all should be conuerted. And these were the speaches he vsed all this yeere: so that ma­ny beleeued for certaine, that those afflictions which God had laid vpon him for his amendment, had procured their due fruit. But that which followed in the yeeres after, made the godly beleeue, that they were as seed sowen vp­on a rocke, or by the way side; and the wise, that they were a baite to bring the Florentines asleepe.

103 The next yeare 1529, a peace being negotiated between the Emperour, and the French King, and the heate of warre abated, the treaties of a Coun­cell 1529 The treaties of the Coun­cell begin a­gaine. beganne againe. For Francis Guignones, Cardinall of Santa Croce, hauing brought out of Spaine, from the Emperour to the Pope, the release of Ostia, Ciuitta Vecchia, and other Townes belonging to the Church, consigned to the Emperours ministers for securitie of the Popes promises, together with The cautiona­ry townes are restored to the Pope. large offers, Clement, considering the treatie of peace, which was negotiated with the French King, and how much his owne interests required, that hee should be firmely ioyned with Charles, hee sent vnto him, vnto Barcellona, Ierolamo Bishop of Vasone, master of his house, to treate the articles of accord betweene them: which were easily concluded, for that the Pope pro­mised the inuestiture of Naples, for the tribute of a white horse onely, the A peace is cō ­cluded be­tweene the Pope and the Emperour, with diuerse conditions. patronage of the 24. Churches, passage for his men, and the Imperial Crowne. On the other, the Emperour promised to restore into Florence the Popes Nephew, the sonne of Lorenzo, and to giue him to wife Margarite his bastard daughter, and to assist him in the recouerie of Ceruia, Rauenna, Modena, and Rheggio, taken from him by the Venetians, and the Duke of Ferrara. They [Page 47] agreed also to receiue one another at the Coronation, with the accustomed ceremonies. Onely one point was long disputed: For the Popes Ministers proposed, that Charles and Ferdinand should be bound to constraine the Lu­therans, by force of armes, to returne to the obedience of the Church of Rome; and those that were for the Emperour required, that to reduce them the better, the Pope should call a generall Councell. After long discussion of this point, not to cut off so many other important designes, on which they A point much dispùted be­tweene the Pope end the Emperour. were agreed, it was resolued to stand in this article in generall tearmes, and concluded, that, to reduce the Lutherans to the vnion of the Church, the Pope should vse spirituall meanes, and Charles and Ferdinand temporall; who also should make warre against them if they remained obstinate: and in that case the Pope should prouide that the other Christian Princes should assist them.

104 In this sort the confederation was concluded, with much ioy of Cle­ment, Clement sud­denly recoue­reth all his greatnesse. and maruell of the world, how, hauing lost all his state and reputation, he should returne to the same greatnes in so short a time. In Italie, which saw an accident so full of varietie, or rather contrarietie, it was esteemed a diuine miracle, and by those that loued the Court, it was ascribed to a demonstrati­on of the fauour of God towards the Church.

105 But in Germanie a Diet being intimated in Spira, which began the 15. of He sendeth to the Diet of Spira. March, the Pope sent thither Iohn Thomas of Mirandula, to exhort them to the warre against the Turke, promising to contribute himselfe also as much as his forces, exhausted by the calamities of the yeares past, would allow him to doe, and to giue assurance that he would vse all industrie to accord the diffe­rences betweene the Emperour and the French King; that all things being pa­cified, and all impediments taken away, he might apply himselfe, as soone as it was possible, to the calling and celebration of a Councell, to reestablish Religion in Germanie.

106 In the Diet they first treated of Religion: And the Catholiques thought The Land­graue of Hassia preuenteth the diuision which the Ro­mane Catho­liques, would haue made a­mongst the Reformatists. to put dissention between their aduersaries, diuided into two opinions, some following the doctrine of Luther, and some of Zuinglius, if the Landgraue of Hassia, a man wise and prouident, had not withstood the danger; shew­ing that the difference was not great, and giuing hope that it might easily be accorded, and declaring the dammage that would arise by the diuision, and the aduantage which their aduersaries would haue gained. After long disputation in the Diet, to finde out a forme of composition, in the ende a Decree was made, that, the Decree of the former Diet of Spira, beeing wrested by the bad interpretations to defend all absurditie of opinions, and The decree of the Diet of Spira. therefore being now constrained to expound it, they ordained, That whoso­euer had obserued the Emperours Edict of Wormes, should obserue it still, compelling also the people thereunto vntill the time of the Councel, which the Emperour gaue assured hope should be called shortly: and hee that had changed doctrine, and could not bee reduced without danger of sedition, should abide there, and innouate nothing more vntill the Councell began: that the Masse should not bee taken away, nor hindred in any place where the new doctrine was receiued; that Anabaptisme should be punished capi­tally, according to the Edict published by the Emperour, which they ratified, [Page 48] and that concerning the Sermons and Prints, the Decrees made in the two last Diets of Noremberg should be obserued; that is, that the Preachers bee circum­spect, take heede of giuing offensiue words, and giue not occasion to the peo­ple to rise against the Magistrate, that they propose no new opinions which haue no foundation in the holy Scripture, but preach the Gospell according to the interpretation approoued by the Church, without touching other things that be disputable, expecting the determination of the Councel, where all shall be lawfully decided.

107 The Elector of Saxonie, and fiue Princes more, opposed themselues to this Decree, saying, that they ought not to forsake the Decree made in the Is opposed. former Diet, by which euery one might exercise his owne religion vntill the Councell; which Decree being made by the common consent of all, could not without the same consent, bee changed. That the originall cause of the dissentions was very clearely perceiued in the Diet of Noremberg, and the same Pope, vnto whom the demands were sent, and the hundred grieuances ex­pounded, confessed it; yet for all this, no amendment was seene. That, in all the consultations it was euer concluded, that there was no way more con­uenient to remooue the controuersies then by a Councell. In the meane space, while this is expected, to receiue their Decree, were to denie the pure and vndefiled word of God; and to allow the Masse, were to renew the dis­orders. They said they commended that part, that is, to preach the Gospell according to the interpretations approoued by the Church, but that there remained a doubt which was the true Church. That to establish a Decree so obscure, was to lay open a way to many tumults and controuersies, & there­fore would not by any meanes giue consent vnto it. That they would giue account to all men, and euen vnto Cesar himselfe, of this their opinion. And that vntill the beginning of the Councell, either generall of all Christen­dome, or nationall of Germanie, they will doe nothing that may iustly be re­prooued.

108 To this declaration foureteene principall cities of Germanie adhered, How the name of Protestants began. and from hence came the name of Protestants, by which they are called who follow the doctrine renewed by Luther. For these Princes and Cities gaue out their protestation and appeale, from that Decree vnto Cesar, and to a fu­ture Generall Councell, or Nationall of Germanie, and to all iudges not suspected.

109 And because mention is made of the difference in opinion between Lu­ther and Zuinglius, in matter of the Sacrament, it is fit to shew heere, how the The difference in opinion be­tweene Luther and Zuinglius. renouation of doctrine being begun in two places, by two persons indepen­dent the one of the other, that is, by Luther in Saxonie, and Zuinglius in Zuric, they consented in all the heads of doctrine, vntill the yeere 1525. and then in the explication of the mysterie of the most holy Sacrament of the Eucharist, though they both agreed, in saying that the bodie and blood of our Lord Iesus Christ are in the Sacrament onely in vse, receiued with the heart and faith, yet Luther taught that the words of our Lord (This is my body) ought to be receiued in a naked and plaine sence; and, on the contrary, Zuinglius taught that the words were figuratiuely, spiritually, and Sacramentally, and not carnally to be vnderstood. And the contention alwayes increased, and be­came [Page 49] euery day more bitter, especially on Martins side, who treated after a sharpe manner against the aduerse partie. And this gaue matter to the Catho­likes in this yeeres Diet of Spira, to be able (as hath beene said) to put distrust and distast betweene the parties. But the Landgraue of Hassia, who, hauing discouered the cunning of the aduersaries, kept his side in peace, with hope to reconcile the contrary opinions, as Well to maintaine his promise, as to withstand future dangers, procured a conference, sollicited the Suisses to send The confe­rence of Marpurg. 1529 their men, and assigned Marpurg for the place of the disputation, and all the moneth of October of the same yeere 1529. There came out of Saxonie, Luther and his two schollers, and out of Suisserland, Zuinglius and Ecolampadius. Only Luther and Zuinglius disputed, and the disputation continued many dayes; yet Luther and Zuinglius could not agree. for all this it was impossible for them to agree; whether it were, because the controuersie being passed on so farre, it seemed that the honour of the Au­thors was in question, or because, as it happeneth in verball contentions, the smalnesse of the difference, nourisheth the obstinacie of the parties: or be­cause, as a little after Martin wrote to a friend, seeing much tumult raysed, he would not by Zuinglius his forme of words, which the Romanists so much abhorred, make his Princes more odious, and expose them to greater danger. But bee the cause what it will, one more vniuersall is very true, that it pleased the Maiesty of God to vse this difference of opinions, for diuers effects, which followed after. It was necessarie to end the colloquie without conclusion, but that, by the meanes of the Landgraue they agreed in this, that being of ac­cord in all other points, they ought heereafter to abstaine from bitternesse in this particular, praying God to shew some light of agreement. Which con­clusion, though resolued on with wisedome, and, as they said, with charitie, being not followed by their successours, hindered very much the progresse of the reformed Doctrine. For in cause of religion, euery sub-diuision is a strong weapon in the hand of the contrary part.

But the league betweene the Pope and Emperour being concluded, as hath beene said, and the order set downe for the Coronation, the Citie of The Pope and Emperour met at Bologna about the co­ronation, but treated of di­uers other matters. Bolonia was appointed for the place. For it seemed not conuenient to the Pope that this solemnitie should bee performed in Rome, in the presence of those who had sacked it but two yeeres before. This was acceptable also to Charles, because it made the ceremonies more short: which he desired, that he might passe into Germanie so soone as might bee. Therefore the Pope, as the greater person, arriued first in Bolonia, and afterwards the Emperour the fifth of No­uember, where hee taried foure moneths, and remained in the same pallace with the Pope. Many things were treated of by these two Princes, partly for the vniuersall quiet of Christendome, and partly for the priuate interest of the one and the other. The principall were, the generall peace of Italie, and the extirpation of the Protestants in Germanie. To speake of the first, be­longeth not to the subiect that is handled, but concerning the Protestants, it was proposed by one of the Emperours Counsellors, that, considering the nature of Germans, who are tenacious of libertie, it were better by faire meanes and sweet representations, & by dissembling the knowledge of many things, to cause the Princes to returne to the obedience of the Pope. For this protection being taken from the new Doctors, the residue would easily bee [Page 50] remedied. And to doe this, a Councell was the true and proper remedie: as well because it was desired by them, as because euery one would bow at that maiesticall and venerable name.

But the Pope, who feared nothing more then a Councell, especially if it were to bee celebrated beyond the mountaines, free, and in the presence of those, who alreadie had openly shaken off the yoke of obedience, saw very well what an easie thing it was for these to perswade the others also. Hee considered further, that although the cause was common to him with all other Bishops, whom the new opinions sought to depriue of the wealth they possessed, yet there remained some matter of distast, betweene them and the Court of Rome. For they pretended that collation of Benefices, with the reseruations and preuentions, was vsurped from them, and a great part of their authoritie taken away, and drawen to Rome, by calling of causes thither, by reseruations of dispensations, & absolutions, and such like faculties, which formerly being common to all Bishops, the Popes of Rome had appro­priated to themselues. Whereupon it was represented vnto him, that the ce­lebration of a Councell would be a totall diminution of the Popes authoritie. Therefore he turned all his thoughts to perswade the Emperor, that a Coun­cell And the Pope did infinitely disswade the Emperour from desiring a Councell. vvas not good, to pacifie the stirres of Germanie, but pernicious for the Imperiall authoritie in those Prouinces. He put him in mind of two sorts of persons, the multitude, and the Princes and Grandies: that it vvas probable that the multitude vvas deceiued, but to giue it satisfaction in the demand of a Councell, vvas not to giue it more light, but to bring in popular licence. If it vvere granted vnto them to make question, or seeke greater perspicuitie in religion, they vvould immediately pretend also to giue lavves for gouerne­ment, and to restraine the authoritie of Princes by Decrees: and vvhen they haue obtained to examine and discusse the Ecclesiasticall authority, they vvill learne also to trouble the temporall. He shevved him that it vvas more easie to oppose the first demaunds of a multitude, then after they had beene grati­fied in part, to prescribe them a measure. For the Princes and Grandies, hee might assure himselfe, that their end was not pietie, but the making them­selues Lords of the Ecclesiasticall goods, and being become absolute, to ac­knowledge the Emperour nothing at all, or very little; and that many of them kept themselues vnspotted with that contagion, because they haue not, as yet, discouered the secret, which being made manifest, they will all addresse themselues to the same scope. That there was no doubt but that the Papa­cio would lose much in the losse of Germanie: but the losse of the Emperour, and of the house of Austria would bee farre greater. Against which, if hee would make prouision, he had no other meanes, then seuerely to imploy his authoritie and power, while the greater part obeyed him: wherein expedi­tion was necessarie, before the number increased, and the profit were disco­uered by all, which is reaped by following those opinions. That vnto expe­dition, so necessarie, nothing is more contrarie, then to treate of a Councell. For though euery one incline himselfe to it, and no impediment bee inter­posed, yet it cannot bee assembled but in length of yeeres, nor the causes han­dled without prolixitie: which thing onely he would consider. For it were infinite to speake of impediments which would bee raysed for diuers inte­rests [Page 51] rests of persons, who would oppose themselues with diuers pretences, at the least putting in delayes, that it may come to nothing. That there was a same spread, that the Popes will haue no Councell, for feare their authoritie should be restrained, a reason, which maketh no impression at all in him, hauing his authoritie immediately from Christ, with promise, that the gates of hell shall not preuaile against it. And the experience of for­mer times hath shewed; that the Papall authoritie hath neuer beene dimi­nished in any Councell, but according to the words of our Lord, the Fathers haue euer confessed it to bee absolute and vnlimited, as it is in deede. And when the Popes in humilitie, or for some other respect, haue forborne to vse it intirely, the Fathers haue made him to put it wholly in execution. And this is cleerely to be seene by him that shall reade the things that are past. For the Popes haue alwayes imployed this meanes against the new opini­ons of heretiques, and in euery other necessitie, with increase of their autho­ritie. And setting aside the promise of CHRIST, which is the true and one­ly foundation, and considering the things but temporally the Councel con­sisteth of Bishops; vnto Bishops the Papall greatnesse is profitable, because they are by that protected against Prince and people. Kings and other So­uereignes also who haue vnderstood, and will vnderstand well the rules of gouerning, will alwayes fauour the Apostolicall authoritie, hauing no other meanes to represse and keepe in order their Prelates, when they haue the spirit to goe beyond their degree. The Pope concluded, that in his minde hee was so assured of the issue, that hee could speake thereof as a Prophet; and affirme, that, by calling a Councel, greater disorders would ensue in Ger­many. For those that desire it, pretend to continue vntill then in what they haue begun, when their opinions shall bee condemned, and nothing else can succeede, they will take another cloake to detract from the Councell: and in conclusion the Emperours authoritie in Germany will come to nothing, and in other places will be shaken; the Popes power will bee diminished in that Countrey, and in all the residue of the world, will bee increased the more. And therefore the Emperour should beleeue his opinion, the rather because hee was not mooued by his proper interest, but with a desire to see Germany reunited to the Church, and himselfe obeyed. That nothing The Pope perswadeth the Emperor to execute the sentence of Leo, and the Edict of Wormes. would take good effect, if hee went not presently into Germany, and imme­diately vsed his authoritie, intimating that the sentence of Leo, and the E­dict of Wormes should bee executed without any replie, not giuing eare to any thing the Protestants could say, either demanding a Councell, or more instruction, or alleaging their appeale or protestation, or any other excuse, because they are all but pretences of impietie. That hee should vse force a­gainst the first incounter of disobedience, which would bee easie for him to doe against a few, hauing all the Ecclesiasticall Princes, and the greater part of the Seculars, who, to this end, would take armes with him. That this and no other thing is congruous to the office of the Emperour, Aduo­cate of the Church of Rome, and to the oath taken in Aquisgran, and which hee ought to take in receiuing the Crowne from his hand. Lastly, that it was a cleere case, that the holding of a Councell, or any other treatie or nego­tiation in this occasion, would necessarily end with warre. Therefore it was [Page 52] better to make triall of composing these disorders, by the strength of autho­ritie, 1530 CLEMENT CHARLES—HENRY 8. FRANCIS [...] and with absolute commaund, which would easily take good effect; and in case it should not, rather to proceede to force of armes, then let the raines loose to popular licence, to the ambition of the Grandies, and per­uersenesse of the arch heretiques.

These reasons vnseemely in the mouth of Friar Iulius de Medici, Ganalier Who conde­scendeth ther­unto. of Malta, (for so the Pope was called before he was created Cardinall) much more of Pope Clement the 7. did notwithstanding preuaile with Charles, be­ing seconded by the perswasions of Mercurius de Gattinara, the Emperours Chancellour and Cardinall, (vnto whom the Pope made many promises, and particularly that in the first promotion of Cardinals, which he then prepa­red to make, he would haue regard to his kinred and dependants) and by the Emperours proper inclination to haue more absolute authoritie in Ger­manie, then was granted to his grandfather, or his fathers grandfather.

In Bolonia all the solemne acts and ceremonies of the coronation were 1530 The Emperor is crowned in Bolonia. performed, which was finished the 14. of February, and Caesar being resolued to goe personally into Germanie, to giue an end to those disorders, be intima­ted an imperiall Diet for the 8. of April, and in March he began his iourney.

The Emperour parted from Bolonia with this firme resolution, to labour And resolueth to employ his authoritie in matter of re­ligion. in the Diet, with authoritie and command, that the Princes separated one from another, should returne to the obedience of the Church of Rome, and to prohibite Sermons and bookes of the reformed doctrine. And the Pope gaue him for company the Cardinall Campeggio, as Legate, who should Campeggio the Legate goeth with him. And Peter Paul Vergeri­us to Ferdi­nand. follow him to the Diet. He sent also Peter Paul Vergerius, Nuncio to King Ferdinand, with instruction to labour with him, that there should bee no dis­putation in the Diet, nor consultation concerning Religion, nor any re­solution taken to call a Councell in Germanie to that purpose; and to gaine the fauour of that Prince, (who, being the Emperours brother, and hauing spent many yeeres in Germanie, hee thought was able to doe much) hee should grant him power to take a contribution of the Clergie of Germanie, for the warre against the Turkes, and to make vse of the gold and siluer appoynted for ornament of the Churches.

Almost all the Princes arriued at the Diet before Caesar, who came thi­ther the thirteenth of Iune, the eue of Corpus Christi day, and went in The Diet of Ausburg. The Prote­stants refuse to goe in pro­cession. procession the day following; but was not able to obtaine that the Prote­stants would content themselues to be there. Which the Legate perceiuing, with infinite displeasure, for the preiudice done to the Pope by this contu­macie, as hee tearmed it, to goe a step further, and to cause the Protestants to assist at the Ceremonies of the Church of Rome, was a meanes that the Emperour eight dayes after, being to begin the assembly, gaue order to the Elector of Saxonie to carrie the sword before him, as he went thither, accor­ding The Duke of Saxonte cari­eth the sword.] after a long disputation whether hee might [...]tely assist at the Masse. to his office, and to stand at the Masse. The Elector thought that by yeelding hee should contradict his profession, and by refusing should loose his dignitie, hauing found out, that in case of his deniall, the Emperour would giue the honour to another. But hee was counselled by his Diuines Luthers Schollers, that he might doe it without offence to his conscience, assisting as at a ciuill, not as at a religious Ceremony: by the example of the Prophet E­lizeus, [Page 53] who thought it not inconuinient that the captaine of the troupes of Syria, conuerted to the true Religion, should bow himselfe in the Temple of the Idole, when the King bowed, who leaned on his arme. This [...] ­sell was not approoued by others, because by it one might conclude that e­uery one might lawfully be present at all the Rites of another Religion, as at ciuill Ceremonies, for no man could want a cause of necessitie, or vtilities which might induce thereunto. But others approouing the counsell, and the purpose of the Elector concluded, that if the new doctors had formerly vsed this reason, and would vse it hereafter, a gate had not beene opened in many occasions to diuers inconueniences, because it would be lawfull to e­uery one by that example, for preseruation of his dignitie, or his territorie, or the fauour of his Lord, or other eminent person, not to refuse to giue assi­stance to any action whatsoeuer, at which, though others were presentes at a religious acte, he assisted, as at a ciuill thing.

In that Masse; Vicenzo Pimpinello Archbishop of Rosano the Popes, Nun­cio, The Sermon of Vicen [...] Pi [...] the Popes [...] made an Oration in Latine before the Offertorie; in which he spake not a word of any spirituall or religious matter, but vpbraided Germanie for ha­uing suffered so many wrongs by the Turkes without reuenge and exhor­ted them by many examples of ancient Captaines of the Romane Com­mon-wealth, to make warre against them. Hee said, the disaduantage of Germanie was that the Turke obeyed one Prince onely, whereas in Germa­nie many obeyed not at all: that the Turkes liue in one religion, and the Germans euery day inuent new, and mocke the old, as if it were become mouldie. Hee taxed them, that being desirous to change the faith, they had not found our one more holy at the least, and more wise. Finally hee exhor­ted them, that imitating Scipio Nasica, Cato, the people of Rome, and their ancestors, they should obserue the Catholique Religion, forsake those noui­ties, and applie themselues to the warre.

In the first Session of the Diet, the Legat, Cardinall Campeggio, presented The Leg [...] presenteth his letters, and maketh an oration. the letters of his Legation, and in the assembly, in the presence of the Em­perour, made an Oration in Latine, the substance whereof was, that the cause of so many Sects, which then reigned, was want of charitie and loue, that the change of doctrine and rites, had not onely rent the Church in pieces, but brought all policie to a miserable desolation. For remedying of which mischiefe, the former Popes hauing sent Legats to the Diets, and no fruit comming thereby, Clement had sent him to exhort, to counsel, and to imploy all his indeuours to restore the true doctrine. And hauing commended the Emperour, hee exhorted all to obey whatsoeuer hee shall ordaine and re­solue vpon concerning Religion, and Articles of beliefe. Hee perswaded them to make warre against the Turkes, promising that the Pope would spare no cost to assist them. Hee prayed them for the loue of CHRIST, for their Countreys, and their owne safetie, that, laying aside all errors, they would applie themselues to set Germanie, and all Christendome at libertie. That in so doing, the Pope, successor of S. Peter, gaue them his benediction.

The Arch-bishop of Mentz answered the Legats oration, by order of the And is answerred by the Arch-bishop of [...] Emperour and the Diet, that Caesar, as supreme Aduocate of the Church, will vse all meanes to compose the disorders, will imploy all his forces in [Page 54] the [...] against the Turkes, and that all the Princes will joyne themselues [...] that their action [...] shall bee approoued by God and the Pope After this, many [...] [...] being heard, the Elector of Sacco­ [...] and protestant Cities [...]oyned with him, presented to the Emperour she confession of their faith, written Latine and Dutch, [...] it might be read. But the Emperour refusing to haue it The Luthe­rans doe pre­sent a confes­sion of their faith. And so do the Zuinglians. [...] in publique it was put off vntill the next day, when the Legate would not be present for feare of receiuing some prejudice. But the Princes being assembled before the Emperor in an Hall, capable to receiue about [...] persons, it was read with aloud voyce. And the Cities, which followed the doctrine of Zuinglius, presented apart the confession of their faith, not diffe­ring from the former, but onely in the point of the Eucharist!

The confession of the Princes, which afterwards from this place, where it was read, was called Augustana, cont [...]ined two parts: in the first were The name of the Augustan confession be­ga [...] expounded [...]de of the vnitie of the God-head, of origi­nall sinne, of the incarnation, of iustification, of the ministery of the Gospel, of the Church, of administring the Sacraments, of Baptisme, of the Eucharist, of Confession, of Penance, of the vse of the Sacraments, and the Ecclesiasticall order, of the rites of the Church, of the ciuill Common-wealth, of the last [...]udgement, of free will, of the cause of sinne, of faith, of good workes, and worshipping of Saints. In the second were expounded the doctrines which were different from the Church of Rome, & the abuses which the Confessio­nists reprooued. And these were declared at large in seuen articles; of the holy Communion, mariage of Priests, of the Masse, of Confession, of the distin­ction of meates, of Monasticall vowes, and Ecclesiasticall iurisdiction. In conclusion they offered, in case it were needfull, a more full information. But in the proheme thereof they deliuered, that they had put their confes­sion in writing to obey the Propose of his Maiestie, that all men ought to present their opinions and therefore if the other Princes will giue vp theirs in writing, they are readie to conferre peaceably with them, that they may come to an agreement; whereunto in case they could not come, his Maie­stie, hauing giuen them to vnderstand in all the former Diets, that he could not determine or conclude any matter of Religion for diuers respects then alleaged, but that he would perswade the Pope to call a generall Councell, and finally hauing caused it to bee said in the Diet of Spira, that the differences betweene his Maiestie and the Pope being readie to bee composed, there could bee no doubt but that hee would giue consent vnto it, they offered to app [...], and to giue a reason, and make a defence of their cause in such a ge­nerall, free, and Christian assembly, of which it hath alwayes bin treated, in all the Diets celebrated during the time of his Empire. Vnto which Councell, and to his Maiestie, they haue formerly in due forme, and vpon good cause appealed, vnto which appeale they doe yet adhere, not intending to aban­don it, neither by this treatie, nor by any other, if the difference bee not charitably reduced first to a Christian concord.

This was the onely Act of the first day. But the Emperour, before he made any resolution, would haue the Legates aduice. Who, hauing read The Legate would not censure the Confession. and considered the confession, together with the Diuines which he brought [Page 55] out of Italie, though hee was of opinion that it ought to bee opposed, and a censure published vnder his name; yet, foreseeing that it would giue occa­sion of greater tumults, and saying plainely that the difference for the most part seemed verball, and that it imported not much whether one spake after one manner or after another, and that it was not reasonable that the Aposto­licall Sea should take part in the disputations of the Schooles, hee con [...]ented not to haue his name vsed in the contentions. And hee answered the Empe­rour, that for the present, there was no cause to make any [...] examinati­on of the doctrine, but to consider the example which would bee giuen to all vnquiet and subtile wits, who would not haue wanted infinite other nouities to propose, with no lesse probabilitie, which would haue beene heard with greedines, because of the itching of cares which they stirre vp in the world, and that by correcting the abuses that were noted, greater incon­ueniencies would be raised then those which one sought to remedie. That his opinion was that the doctrine of the Lutherans being read, to remoue all preiudice, a confutation thereof should be read likewise, which should not be But gaue or­der that a con­futation ther­of should be read, and no copie giuen. published in copies, for feare of opening a way to disputations, but meanes should be vsed, that the Protestants should [...] from going further on, by proposing fauours and threats. But the Confession being [...] it wrought diuers effects in the mindes of the Catholiques who heard it. Some thought the Protestants more wicked, then they were perswaded, before they were informed of their particular opinions others on the contrary, remitted much of the bad conceit they had against them, esteeming their opinions not to ab­surd as before they did, yea, for a great part of the abuses, they confessed they were iustly reprehended. It is not to be omitted that Cardinal Mattheo Langi, Archbishop of Salzburg, told euery one, that the reformation of the Masse The Archbi­shop of Salz­burg would not haue the world refor­med by a Monke. was honest, the libertie of meates conuenient, and the demand iust, to be dis­burthened of so many commandements of men, but that a poore Monke should reforme all, was not to bee endured. And Cornelius Scoperus, the Em­perours Secretarie, saide, that if the Protestant Preachers had money, they would easily buy of the Italians what Religion pleased them best, but without golde, it was impossible to make theirs shine in the world.

The Emperour, according to the Legates aduice, approued also by his owne Counsellers, desirous to compose all by a negatiue, went first about to separate the Ambassadors of the cities from ioyning with the Princes: which proiect not succeeding, he caused a confutation to be made of what the Pro­testants put vp in writing, and another of that which was produced by the Cities. And hauing called the whole Diet together, hee told the Protestants that he had considered of the confession presented vnto him, and giuen or­der to some pious and learned men, to deliuer their opinion thereof. And heere he made the confutation of it to be read, in which, many of their opi­nions being taxed, it was confessed in the end, that in the Church of Rome, there were some things fit to bee amended, against which hee promised that prouision should be made, [...] therefore that the Protestants ought to referre themselues vnto him, and returne to the Church, assuring them to obtaine all their iust demands, but in case they did otherwise, he would not faile to shew himselfe protector and defender of it.

[Page 56] The Protestant Princes offered to performe whatsoeuer could bee done with a safe conscience, and if out of the holy Scripture, any errour in their doctrine were shewed to correct it, or to make a further declaration, in case it were necessarie. And because some of the points proposed by them, were granted in the confutation, and some reiected, if a copie of the confutations were giuen them, they should be expounded more cleerely.

After many treaties, seuen Catholikes, and seuen Protestants were chosen, A Colloquie between the Protestants & Catholikes. to conferre together, to find out a meanes of composition: who, not being able to agree the number was restrained to three a piece. And though some few small points of doctrine, and other petty things; belonging to some rites, were agreed on, yet in conclusion, it was perceiued, that the conference could produce no concord at all, because neither partie was willing to grant to the other any thing of importance. Many dayes being spent in this treatie, the refutation of the Cities confession was read: whereunto their Ambassadors answered, that many Articles of their writing were repeated otherwise then The answer of the Protestant Ambassadors to the confu­tation. they were written by them, & many other things proposed by them, drawne to a bad sence, to make them odious: vnto all which obiections they would haue answered, if a copie of the confutation had beene giuen them: in the meane time, they prayed them nor to beleeue any calumnie, but to ex­pect their defence. They denyed to giue them a copie, and sayde that the Emperour would not suffer, that the points of Religion should bee put in­to disputation.

The Emperour assayed by way of canuase to perswade the Princes, tel­ling them, that they were but few, their doctrine new, that it had been suffi­ciently confuted in this Diet, that their boldnesse was great to condemne of errour, heresie, and false religion, the Imperiall Maiestie, and so many Prin­ces and States of Germany, with whom, themselues beeing compared, made not a number; and which is worse, to esteeme also for heretikes, their owne fathers and ancestours, and to demand a Councell, and yet to goe on still in the errours. These perswasions auayling nothing, because they denied theirs to be new, and the rites of the Romane Church olde, the Emperour im­ploying other remedies, vnto which he was aduised by the Legat Campeggio, caused euery one to be treated with apart, proposing vnto them some satis­faction in their proper interests, and laying before them diuers oppositions and crosses, which he would haue raised against their proceedings, in case they persisted in their resolution, not to reunite themselues to the Church. But whither those thought to bring about their owne designes by perse­uering, or preferred the preseruation of their Religion, before all o­ther interest, the perswasions, though very potent, produced none effect. Neither could the Emperour obtaine of them, to grant the exercise of the Romane religion within their territories, vntill the time of the Councell, which he promised should bee intimated within sixe moneths, because the Protestants had discouered that this was the inuention of the Popes Legate, who not being able to obtaine his purpose for the present, thought it suffi­cient, if by the establishing the Romane doctrin in euery place, he put confu­sion among the people who were alienated already, whereby away might be opened to those accidents which might giue occasion to roote out the [Page 57] new. For concerning the promise, to intimate a Councell within sixe moneths, he well knew that many impediments might bee pretended in the very nicke and finally all expectation deluded.

It being impossible to conclude any thing, the Protestants departed in the end of October, and the Emperour made an Edict, to establish the an­cient rites of the Roman Catholike religion; which contained in summe, The Edict of A [...]. that nothing should be changed in the Masse, in the Sacrament of Confir­mation, and extreame vnction, that the Images should not bee taken out of any place, and those restored that were taken away already, that it should not be lawfull to denie free-will, nor to hold opinion, that onely faith doeth iustifie, that the Sacraments, Ceremonies, Rites, Obsequies of the dead, should be obserued in the same manner they were before, that Benefices should bee giuen to fit persons, and that the marryed Priests should forsake their wiues, or be banished, all sales of Church goods, and other vsurpa­tions made voyd, that in preaching and teaching, no man should passe these tearmes, but the people should be exhorted to heare Masse, to inuocate the Virgin Mary, and the other Saints, to obserue the feasts and fastings, that the Monasteries, and other sacred Edifices, which haue beene destroyed, should be rebuilt, and the Pope should be requested to intimate a Councell within sixe moneths, in a conuenient place, and after to beginne it within a yeere at the most, that all things remaine firme and constant, and no appeale or exception to the contrary take place, and that euery one ought to imploy all his forces, possessions, life, and blood, to preserue this Decree, and that the Imperiall Chamber proceed against whosoeuer shall oppose it.

The Pope hauing receiued aduice from his Legat, of what was done in the Diet, was touched with an inward griefe of minde, discouering that, The Pope was displeased with the Emperour for me [...]ling in religion, but especially for promising a Councell. though Charles had receiued his counsell, by vsing his authority, and threat­ning violence, yet he had not proceeded as aduocate of the Church of Rome, vnto whom it belongeth not to take knowledge of the cause, but to bee a meere executor of the Popes Decrees: whereunto was quite contrary to haue receiued the confessions, and caused them to bee read, and to haue in­stituted a conference to accord the differences. Hee complayned beyond measure, that some points were agreed vnto, and especially that he had con­sented to the abolition of some rites; thinking that the Popes authoritie was violated, when things of so great moment were treated of, without his pri­uity: at the least if his Legates authoritie had beene interposed, it had beene tollerable. After he considered that it was a great preiudice to him, that the Prelates had consented to it. But the promising of a Councell, which hee so much abhorred, pressed him aboue all: in which, though honourable mention were made of his authoritie, yet to subscribe sixe moneths, to call it, and a yeere to beginne it, was to meddle with that which was proper to the Pope, and to make the Emperor the principall, and the Pope his mini­ster. By the obseruation of these beginnings, he concluded that there was little hope in the affayres of Germany, and that hee was to thinke of a defen­siue, that the disease might not passe to other parts of the body of the Church. And because that which was past, could not be yndone, hee thought it not [Page 58] wisedome to shew it was done against his will, but to make himselfe the au­thor 1531 CLEMENT 7. CHARLES 5. HENRY 8. FRANCIS 1. He writeth to al Princes that he would call a Councell, though he ne­uer meant it. of it, that he might receiue a lesse blow in his reputation.

Therefore he gaue an account of the things past to all Kings and Prin­ces dispatching his letters the first of December, all of the same tenour, that he hoped the Lutheran heresie might be extinguished by the presence of the Emperour, and that principally for that cause hee went to Bolonia to intreat him for, it, though he knew that of himself he was very wel affected that way. But hauing receiued aduice from the Emperour, and from his Legat Campeg­gio, that the Protestants are become more obstinate, hee hath communica­ted the whole to the Cardinals, and together with them, seeth cleerely, that there remaineth no other remedie, but that which hath beene vsed by his Predecessors, that is a generall Councell. Therefore hee exhorteth them to assist in the Councell that shall be called, either in person, or by their Am­bassadours; a thing so holy, that hee is resolued to put it in execution; so soone as it is possible, intimating a generall and free Councell, in some fitte place in Italie. The Popes letters were knowen to the whole world, because his ministers endeuoured in euery place to giue notice of them vnto all: not because the Pope or the Court desired to apply their minds to a Councell, from which they were most auerse, but to entertaine the world; that by ex­pectation of the remedie of the abuses and inconueniences, they might re­maine constant in obedience. Yet few were deceiued; for it was not hard to discouer, that to desire Princes to send Ambassadours to a Councell, whereof And his col­lusion is dis­couered by many. neither time, nor place, nor manner was resolued on, was too much affected preuention.

But the Protestants also tooke occasion by these letters to write like­wise to the Kings and Princes: and the next yeere in February they fra­med 1531 The Prote­stants doe write likewise to all Princes. a letter to euery one vnder a common name of all, of this tenour. That the old complaint of pious men against the vices of the Clergie, noted by Iohn Gerson, Nicolas Clemangis, and others in France, and of Iohn Collet in England and of others elswhere, was knowen vnto their Maiesties, which also happe­ned in Germanie in these last yeers, by occasion of the detestable & infamous gaine which some Friars made by publishing Indulgences. And passing from this to relate whatsoeuer happened vntill the last Diet, they said that their aduersaries endeuoured to incite the Emperor and other Kings against them, vsing diuers calumnies; which as they haue withstood in Germanie, so they will more easily confute in a generall Councel of the whole world; wherunto they will referre themselues, so that it may be such a one, in which preiudices and passion may take no place. That amongst the Calumnies laid vpon them, this is the principall, that they condemne all Magistrates, and vilifie the dignitie of Lawes: which is not onely not true, but, as they haue shewed in the Diet of Augusta, their doctrine honoureth Magistrates, and defendeth the strength of Lawes, more then euer hath been done in o­ther ages, teaching Magistrates that their state and kinde of life is most ac­ceptable to God, and preaching to the people that they are bound, by Gods commandement to giue honour and obedience to them, and that he wil not leaue vnpunished the disobedient, because the Magistrate hath his gouerne­ment by diuine ordination. That they haue desired to signifie these things [Page 59] to them, Kings, and Princes, for cleering of themselues before them, praying them not to beleeue the calumnies, and to suspend their iudgements, vntill those that are accused haue place to acquite themselues publiquely. And therefore they will desire the Emperour that hee would call a godly and free Councell in Germanie, as soone as might bee, and not to vse force, vntill the matter be disputed, and lawfully defined.

The French King answered with very courteous letters, in substance, gi­uing The answere of the French King to the Protestants. them thankes for communicating vnto him a businesse of so great weight: he shewed them that he was glad to vnderstand of their innocen­cie, and did approoue the instance they made, that the vices might bee a­mended, wherein they shall finde his Will to concurre with theirs: that their requiring of a Councell was iust and holy, yea, necessary, not onely for the affayres of Germany, but of the whole Church: that it was not ho­nest to vse Armes, where the controuersies may bee ended with treaties. The letters of the King of England were of the same Tenour, but that hee The answere of the King of England. declared in particular, that himselfe also desired a Councell, and that hee would mediate with Charles, to find out a meanes of composition.

The Emperours Decree being knowen throughout all Germanie, they began immediatly to accuse the professors of the new Religion, in the cham­ber Sentences were made in the chamber of Spirae, a­gainst the Protestants, and contem­ned. of Spira, some for zeale, others for reuenge, and some also to possesse the goods of their aduersaries. Many sentences were made, many declara­tions, and many confiscations against Princes, Cities, and priuate men, and none tooke place, but some against priuate men, whose goods were within the territories of Catholiques. By others the sentences were contemned, with great diminution of the honour, not onely of the Chamber, but of the Emperour also; who soone perceiued that the remedie was not fitted to themaladie, which increased dayly. For the Protestant Princes and Ci­ties (besides that they esteemed little the iudgements of the Chamber) com­bined themselues together, prepared for their defence, and fortified them­selues with forraine intelligences: so that it appeared, that in case things went on, a Warre would arise, dangerous for both parties, and whatsoeuer the issue was, pernitious for Germany. Wherefore he was willing that some Princes should interpose, and find out a way of agreement. To this end ma­ny heads and conditions of composition were negotiated all this yere 1531, and to giue them some conclusion, a Diet at Ratisbon was appointed for the next yeere.

In the meane space, all things remained full of suspitions, and the Zuinglius ta­keth armes, and is slaine. diffidences betweene the one part and the other, rather increased. And this yeere also, there happened a notable euent among the Suisses, which com­posed the disputes between them. For though the controuersie in religion, betweene Zuric, Berne, and Basil on the one side, and the Popish Cantons on the other, was often composed, by the mediation of diuers, yet at that time the hatred was so great between them; and new causes of distasts arising dai­ly, the contentions were often renewed. And this yeere they were greatest of all, those of Zuric and Berne attempting to hinder the victualling of fiue Cantons, which caused both parties to arme. With those of Zuric, Zuinglius tooke armes, though his friendes perswaded him to remaine at home, and [Page 60] leaue that charge to others. Whereunto he would by no meanes yeeld, that 1532 CLEMENT 7. CHARLES 5. HENRY 8. FRANCIS 1. he might not seeme to incourage the people in the Church onely, and for­sake them in time of danger. The eleuenth of October they came to a set battell, in which, those of Zuric had the worst, and Zuinglius was slaine; for which the Catholikes more reioyced, then for the victory. They did diuers disgraces to the corps, and the death of that man was the chiefest cause of Whose death caused a com­position be­tweene the Cantons. a new composition betweene them, both the parties retaining their owne religion. The fiue Catholike Cantons assured themselues, that hee being remoued, who, by his Sermons changed religion in the Countrey, all would returne to the old. In which hope, they were confirmed the more, because And maketh Ecolampadius, die with griefe Ecolampadius, a Minister in Basil, of the same opinion with Zuinglius, dyed within a few daies after with griefe, for the losse of his friend, the Catholikes attributing the death both of the one and the other, to the prouidence of God, who, compassionating the Heluetians, had punished and taken away the Authors of their discord Surely it is a pious and religious thought, to at­tribute the disposition of euery euent, to the prouidence of God: but to de­termine to what end those euents are directed, by that high Wisedom, is not farre from presumption. Men are so straightly and religiously wedded to their owne opinions, that they are perswaded that God loueth and fauoureth them, as much as themselues. But the things that happened afterwards, shewed that the Cantons called Gospellers, made greater progresse in the doctrine receiued, after the death of these two: a manifest Argument, that it came from a higher cause then the labours of Zuinglius.

An agreement betweene the Protestants and the others, was negotiated 1532 in Germanie, by the Electors of Ments and the Palatine, and many writings An agreement betweene the Protestants and the Ca­tholikes was negotiated, but could not be effected. were made and changed, because they gaue not full satisfaction to either of the parties. This made the Emperour resolue, that a Councell was exceeding necessary; and hauing imparted his opinion to the French King, he sent one to Rome by post, to treat thereof with the Pope and Colledge of Cardinalls. The Emperour made none account of the place prescribed, nor of any other special condition, in case Germany were so satisfied that the Protestants would The Emperor doth seriously negotiate a Councell. be present, and submit themselues, which satisfaction the King also thought to be iust, and offered to ioyne with him. The Ambassage was deliuered to the Pope in these tearmes, that the Emperor hauing vsed all means to reunite the Protestants to the Church, by imploying authority, threats, treaties, and iustice also, nothing now remaining, but either warre, or a Councell, in re­gard he could not take armes, by reason of the Turkes preparations against him, he was constrained to take the other resolution, and therefore did be­seech his Holinesse, that, imitating his Predecessours, hee would bee content to graunt a Councell, whereunto the Protestants would submit themselues without difficultie, hauing offered diuers times to stand to the determinati­on of one that is free, in which the Iudges might bee men without partia­litie. The Pope, who by no meanes would haue a Councell, hearing the re­quest, and not being able to giue a plaine negatiue, made a grant, but so as The Pope consenteth to the Councell vpon such a condition as hee knew would not bee accepted. that hee knew it would not bee accepted. For the place hee proposed one of the Cities of the Churches State, naming Bolonia, Parma, Piacenza, ci­ties capable to receiue and feed a multitude, healthfull, with a large territory [Page 61] round about: whither the Protestants ought not to make difficultie to got, because they should bee heard: vnto whom hee would giue a full and ample safe conduct, and himselfe would be there in person, that euery thing might bee handled with Christian peace, and no man wronged. That hee could by no meanes consent to celebrate it in Germanie, because Italie would not indure to be neglected, and Spaine and France, who in Ecclesiasticall matters yeeld vnto Italie, for the prerogatiue of the Papacie, which is proper vnto it, would not giue place vnto Germanie, and the authoritie of that Councell would bee little esteemed, where onely Duch-men were present, and some few of another nation. For vndoubtedly the Italians, French-men, and Spa­niards would not bee induced to goe thither. The medicine is not in the power of the sicke, but of the Physitian. Therefore Germanie corrupted with the multiplicitie and varietie of opinions, could not giue right iudge­ment in this subiect, as Italie, France, and Spaine, which are vncorrupted as yet, and wholly perseuere in subiection to the Apostolicall Sea, which is mo­ther and mistris of all Christians. For the manner of defining things in the Councell, the Pope said there needed no words, because no difficultie could arise therein, except they would make a new forme of a Councell, neuer vsed in the Church. That it was manifest, that none had voice in a Councell, by right of the Canon, but Bishops, and Abbats by custome, and some others by the Popes priuiledge: the others that desire to bee heard, ought to submit themselues to the determination of these; euery Decree being made in the name of the Synod, if the Pope bee not present in person: but when hee is there, euery Decree passeth vnder his name, onely with the approbation of the Fathers of the Synod. The Cardinals likewise spake in the same key, The Cardi­nals will not beleeue that a Councell is necessary. but alwayes interposed some reason, to shew that a Councell was not necessa­rie, so long as the determination of Leo stood in force, which being execu­ted, all would be remedied; and hee that will not referre himselfe to the de­termination of the Pope, especially accompanied with the counsell of the Cardinals, will much more despise all Conciliarie Decrees. That it was ma­nifest that the Protestants call not a Councell, but onely to gaine time, and to hinder the execution of the Edict of Wormes. For they well know that the Councell cannot choose but approoue that which Leo hath determined, except they would bee a conuenticle, or vnlawfull assembly, as all those bee, who haue separated themselues from the doctrine and obedience of the Pope.

The Emperours Ambassadour, to finde out a meane, had many audien­ces The Empe­ors Ambassa­dous labou­reth to per­swade the Pope to chuse a place in Ger­manie for the Councell, but cannot ob­taine it. with the Pope, and with two Cardinals, deputed by him ouer this mat­ter. He put him in minde, that neither hee, nor France, nor Spaine, had neede of a Councell, nor did desire it; and that therefore it was to no purpose to haue respect vnto them: that it was sought for, to cure the diseases of Germa­nie, vnto which, because it ought to bee proportionated, it was fit to chuse a place, where all that Nation might bee present. That, for other Countreys, the principall subiects were sufficient, because nothing was to bee handled concerning them; that the Cities proposed; were in all respects exceeding fit, but only that they were farre distant from Germanie; and though the safe con­duct of his Holinesse ought to secure euery one, yet the Protestants were [Page 62] suspicious, for diuers reasons, both old, and new, amongst which, they estee­med not the least, that Leo the tenth, his cousin, had condemned them al­readie, and declared them heretikes. And although all their reasons are re­solued with this onely, that euery one ought to relie vpon the Faith of the Pope, yet his Holinesse, by his great wisedome and experience, might know that it was necessarie to yeeld to the imperfection of others, and for pitie, to accommodate himselfe to that, which though in rigour is not due, yet in equitie is conuenient. And concerning the deliberatiue voyces of the Coun­cell, Who ought to haue voices in Councell. hee discoursed, that they being brought in, partly by custome, and part­ly by priuiledge, a large field was opened vnto him, to exercise his benignitie, by introducing another custome, more fit for the present times. For if the Abbots were formerly admitted by custome, because they were more lear­ned and intelligent in religion, it is reason to grant the same now, to persons of equall or greater learning, though they haue not the title of Abbats. But the priuiledge ministreth matter to giue satisfaction vnto all. For by gran­ting the same priuiledge to euery one that is able to doe God seruice in that congregation, there will bee a Councell exactly pious and Christian, such as the world desireth. Vnto these reasons answere being made, with the motiues before named, the Emperour could obtaine nothing of the Pope; whereby the businesse remained vnperfect for that time, and the Emperour applied himselfe to sollicite the treatie of peace alreadie begun: which be­ing brought to a good conclusion, and the Turkish warre drawing neere, at the last a composition was published the three and twentieth of Iulie, that A peace of re­ligion conclu­ [...] Germa­ni, Iuly 23. called the IUterim. there should bee common and publike peace betweene the Emperours Ma­iestie, and all the States of the Empire of Germanie, as well Ecclesiasticall as secular, vntill a generall, free, and Christian Councell, and in the meane space, that none should make warre against another for cause of religion, nor take spoile, or besiege him, but that there should bee true amitie, and Christian vnitie amongst all. That the Emperour should procure the inti­mation of the Councell, within sixe moneths, and the beginning within a yeere; Which if it bee not possible, all the States of the Empire should bee called together, to resolue of what is fit to bee done, as well for the Councell as for other necessarie things. That the Emperour should suspend all the iudiciall processes, in cause of religion, made by his Fiscall, or others; against the Elector of Saxonie, and his adherents, vntill the future Councell, or the forenamed resolution of the States.

On the other side, the Elector of Saxonie, and the other Princes and Ci­ties, should promise faithfully to obserue this publique peace, to giue due o­bedience The Emperor pro [...] the calling of a [...]oú [...]with­in 6. moneths. to the Emperour, and conuenient ayde against the Turke. This peace the Emperour ratified, and confirmed by his letters, dated the second of August, and suspended also all processes, promising to doe his ende­uour for the calling of a Councell within sixe moneths, and for the begin­ning of it within a yeere. Hee gaue also an account to the Catholike Prin­ces, of the ambassage sent to Rome, for that end, adding that some difficulties of weight could not as yet bee accorded, concerning the manner and place. But he would continue his endeuours that they should bee resolued, and that the Pope should grant the conuocation; hoping that hee would not be wan­ting [Page 63] to the necessitie of the Common-wealth, and his owne duetie: but in case this succeeded not, hee would intimate another Diet to finde a reme­die herein.

This was the first libertie of Religion, which those that adhered to Lu­thers confession, called the Augustan, obteined by publique decree: whereof the world talked diuersly. At Rome the Emperor was reprehended, for put­ting The first li­bertie of the Augustan confession. his sickle (as they sayd) into another mans haruest, euery Prince being obliged, by the strictest bonds of censures, to the extirpation of those that are condemned by the Pope: wherein they ought to spend their goods, state, and life: and the Emperours much more, because they doe so solemn­ly sweare vnto it. This not being performed by Charles, an example not heard of, there was cause to feare a sudden reuenge from heauen. But others commended the pietie and wisedome of the Emperour, who laboured more to preuent the danger, imminent to Christendom, by the armes of the Turke, a direct opposer of Religion; against whom hee could not haue made resi­stance without securing the Protestants, who are Christians too, though dissenting from others, in some particular rites, which is a tolerable diffe­rence. That the Maxime, so renowned in Rome, that it is more meete to perse­cute heretikes, then infidels, was wel fitted to the Popes dominion, but not to the benefit of Christendome. Some also, not regarding the Turkes, said that Kingdomes and Principalities, ought not to bee gouerned by the lawes and interests of Priests, who are more partiall, for their owne greatnesse and profits, then any other, but according to the exigence of the publike good, which requireth now and then, the tolerating of some defect. That it was the duetie of euery Christian Prince, to indeuour equally, that his Subiects maintaine the true faith, as also that they obserue all the Commandements of God, and not this, more then that. But when a vice cannot bee rooted out, without the ruine of the State, it is acceptable to the Maiestie of God to permit it: neither is the obligation greater to punish heretikes, then forni­cators; who if they be tolerated, for publike quiet, it is no greater inconue­nience, if those bee permitted, who defend not all our opinions. And though it bee not easie to alleadge examples of Princes, which haue done this with­in these 800. yeeres, yet hee that will consider the times before, will see it done by all, and laudably too, when necessitie hath required. If Charles ha­uing attempted to compose by all meanes the differences in religion, hath not beene able to bring any thing to passe, who can reprehend him, if, to try what can be done by a Councell, hee hath established peace in the meane time in Germanie, that he may not see her ruine? None knoweth how to go­uerne a territorie, but the Prince himselfe, who alone knoweth all the neces­sities of it. Hee will ouerthrow his State, whosoeuer will gouerne with re­spect vnto the interests of others, and it would bee to as much purpose to gouerne Germanie, as the Romanes desire, as to gouerne Rome as the Dutch-men please.

No man that shall reade this occurrence, ought to marueile, if these and The Roma­nists would haue euery countrey go­uerned accor­ding to their interests. many more discourses did runne in the minds of men, it being a thing which did inwardly touch them. For the case was, whether euery Christian Coun­trey ought to bee gouerned, according to its owne necessitie and profit, or [Page 64] was a slaue of one onely Citie, to maintaine the commodities whereof, all others should spend themselues, and become desolate. The times following 1533 CLEMENT 7. CHARLES 5. HENRY 8. FRANCIS 1. haue taught, and will teach perpetually, that the Emperours resolution was conformable to the lawes of God and man. The Pope, who was more trou­bled herein then all others, as one who was most intelligent in State affaires, saw very well that he had no reason to complaine; but hee concluded here­withall, that his interests could not concurre with those of the Emperour, and The Pope is aliened againe from the Em­perour. therefore his minde was wholly aliened from him.

The Turke being chased out of Austria, the Emperor passed into Italy, & had conference with the Pope in Bolonia, where they treated of all the common affaires: and though the league was renewed betweene them, yet the Pope was not fully satisfied, both for the liberty of Religion granted in Germanie, as The league is renewed be­tweene them, but suspicions remaine in the Popes minde. hath been said, and because they agreed not concerning the Councell, as might cure the mala­dies of Germany, (in conformity to his Ambassadors proposition the yeere be­fore) which was impossible if the Protestants had no part therein. The Pope continued in his resolution, not to admit of a Councell by any meanes, but in case of necessitie, and which should not be celebrated out of Italy, and wherein none should haue a deliberatiue voice but those vnto whom the Popes lawes did allow it. The Emperor would haue condescended to the Popes will, if there had been meanes to giue the Protestants contentment; wherein that he might giue his Holinesse certaine information, he proposed vnto him that he The Pope and Emperour re­solue to send a Nuncio and an Ambassa­dor into Ger­manie. should send a Nuncio into Germany, & himselfe an Ambassador, to find out a forme & temper for these difficulties; promising that his Ambassador should gouerne himself as the Nuncio would. The Pope accepted the match, though he were fully satisfied of the Emperor, assuring himselfe, that in case the ne­gotiation of both those ministers had taken none effect, Charles would haue The Pope re­solueth to make an alli­ance with France, to be able to with­stand the Em­perour. 15 [...]3 gone about to haue giuen Germanie satisfaction; and from that time Clement resolued to make a straight alliance with France, to be able, by that meanes, to hinder whatsoeuer the Emperour should propose.

The Pope after Easter 1533. sent Hugo Rangone, Bishop of Rheggio, to execute the proposition accepted by him: who comming with the Emperors Ambassador to Iohn Frederic, Elector of Saxony, (who had succeeded his decea­sed father a few moneths before) as chiefe of the Protestants, declared his com­mission; that Clement from the beginning of his Papacie, had alwayes an extra­ordinary desire to compose the differences in Religion, sprung vp in Germany, and for that end had sent thither many learned persons; and though their paines tooke not effect, the Pope notwithstanding had hope, that at the Em­perours going thither after his coronation, all would be brought to perfecti­on. But hauing not obteined the end he desired, the Emperor returned into Italy, and shewed him that there was no fitter meanes then a generall Coun­cell, which the Princes of Germany desired also. With which the Pope being well pleased, as well for the publique good, as to giue the Emperour con­tentment, had sent him, to agree with them, concerning the manner of the future Councell, and of the time and place. And for the forme and order thereof, the Pope proposed some necessary conditions.

The first, that it should bee free and generall, as the Fathers were woont [Page 65] to celebrate it in former times. Then, that those that demand a Councell, should promise and giue assurance to receiue the decrees that shall be made. For otherwise it would bee labour in vaine, it being to no purpose to make lawes, which would not be obserued. Thirdly, that he hat could not be pre­sent should send Ambassadors to make promise, & put in caution. After this, that it was necessary, that in the meane while, all things remained as they are, The conditi­ons of the Councell re­quired by the Pope. and that no innouation were made before the Councel. The Nuncio added, that for the place the Pope had not long, frequent, and great considerati­on. For it was necessary to prouide one that should bee fertill to afforde victuals to so famous a concourse, and of an healthfull ayre too, that the pro­gresse may not bee hindered by sickenesse. And in conclusion Piaconza, Places for the Councel pro­posed by the Nuncio. Bolonia, or Mantua seemed vnto him very commodious, leauing it to the choice of Germanie to elect which of these places they would. But he added that if any Prince would not come, or not send Ambassadours, it would beeiust for all the others to defend the Church. In the end hee concluded, that if Germanie would giue a fit answere to the propositions, the Pope would immediately treate with other Kings, and would intimate the Councell within sixe moneths, to begin a yeere after, that prouision of victuals might be made, and that all, especially the farthest distant, might prepare themselues for the voyage.

The Nuncio gaue vp his proposition in writing, and the Emperours The Empe­rours Am­bassadour ma­keth the same negotiation. Ambassadour made the same negotiation with the Elector; who, hauing re­quired time to answere, the Nuncio was infinitely pleased. For hee desired nothing but delay, and tooke the answere for a presage of the happy successe of the businesse: and hee could not refraine to commend him, for not be­ing too hastie in a deliberation which deserued time. Yet the Elector an­swered within few dayes, that hee was very glad that the Emperonr and the Pope were resolued to call a Councell, where, according to promise, of­tentimes made vnto Germanie, the controuersies might lawfully bee handled, by the rule of the word of God. That himselfe for his owne part, would willingly make present answere to the things proposed; but because there are many Princes, which haue receiued the same confession in the Diet of Ausbug, it was not fit, nor profitable for the cause, to answere alone: but an assembly being intimated against the 24. of Iune, hee desired hee would bee contented to grant this short delay, that he might receiue a more common, and resolute conclusion. The ioy and hope of the Nuncio was much in­creased, The Nuncio is pleased with the delatory answere. The answere of the Prote­stants assem­bled in Smal­calde. who desired the delay had been rather of yeeres then moneths. But the Protestants, assembled at the aforesaid time in Smalcalde, answered, than­king the Emperor, that, for the glory of God, and safetie of the common-wealth, hee had taken paines to cause a Councell to bee celebrated; which would bee in vaine, if conditions were not obserued, necessary for the cu­ring of the diseases of Germanie: which desireth that her controuersies may be defined with due order: and hopeth to obtaine it, for that the Emperour hath in many imperiall Diets promised such a one, which, by the mature deliberation of the Princes and States, hath been resolued should be celebra­ted in Germanie; in regard that many errors being reuealed, by occasion of the Indulgences, published in Sermons, Pope Leo condemned the doctrine [Page 66] and the Doctors, who discouered the abuses. But that sentence was oppo­sed by the testimonies of the Prophets and Apostles. Whence did arise the controuersie, which cannot be decided but in a Councell, where the Popes sentence, or the power of whosoeuer, may not preiudice the cause, and where iudgement may be giuen, not according to the Popes lawes, or opinions of the Schooles, but according to the holy Scripture. If this be not performed, this so great a labour would bee taken in vaine, as may appeare by the exam­ples of some other Councels, celebrated before.

Now the propositions of the Pope were contrary to this end, to the pe­titions of the Diet, and promises of the Emperour. For though hee propose And their ex­ceptions a­gainst the propositions of the Pope. a free Councell in words, yet in effect hee would haue it tied, so that vices and errors may not be reprehended, and himselfe may maintaine his power. That that was not a reasonable demand that any man should bind himselfe to obserue the decrees, before he know by what order, maner, or forme they are made, whether the Pope desire to haue the supreme authoritie in him, and his; whether hee will haue the controuersies discussed according to holy writ, or according to humane lawes and traditions. That that clause also see­med captious, that the Councell should bee made according to the old cu­stome. For it being vnderstood of that old, when all was determined by the holy Scriptures, they would not refuse it. But the Councels of the next preceding age were much different from the other that were more ancient, where too much was attributed to the Decrees of Popes, and other men. That the propose was glorious, but it tooke absolutely away the libertie which was demanded, and was necessary for the cause. That they desired the Emperour to bee a meanes that all might passe lawfully. That all men were in attention, and stood in hope of a Councell, and demanded it with vowes and prayers, which would bee turned into great sorrow and vexation of minde, if this expectation should bee deluded, by giuing a Councell, but not such a one as is desired and promised. That there is no doubt but that all the States of the Empire, and other Kings and Princes also will bee of the same opinion, to auoid those snares and bonds, with which the Pope think­eth to binde them in a new Councell: to whose will if the managing of the affaires shall be permitted, they will referre the whole to God, and thinke of what they haue to doe. Yet for all this if they shall bee cited, with good and lawfull assurance, in case they see themselues able to doe some thing for the seruice of God, they will not refuse to appeare; but with condition, not to consent to the Popes demands, nor to a Councell which is not confor­mable to the Decrees of the imperiall Diets. In the end they prayed the Emperour not to take their resolution in ill part, and to endeuour that the power of those be not confirmed, who long since haue waxed cruell against the innocent.

The Protestants resolued, not onely to send the answere to the Pope, and the Emperour, but to print it also, together with the Nuncio his propositi­on, which by the same Pope was iudged indiscreete, and too open. There­fore The Pope re­calleth Hugo Rangone B. of Rheggio, his Nuncio, and putteth Ver­gerius in his place. vnder colour that hee was old and vnable to beare that charge, he recal­led him, and wrote to Vergerius, Nuncio with King Ferdinand, that he should take vpon him that place, with the same instructions, admonishing him to re­member [Page 67] not to swarue by any meanes from his will, or to giue eare to any 1534 CLEMENT 7. CHARLES 5. HENRY 8. FRANCIS 2. moderation, though the King desire it, that vnaduisedly he cast him not in­to some strait, and constraine him to call a Councell, which was not profita­ble for the Church, or for the Apostolicall Sea.

While these things were in handling, the Pope who fore-saw the answere which would come out of Germany, & before in Bolonia had conceiued but small confidence in the Emperour, wholly aliened himselfe from his friend­ship. For in the cause of Modena and Rheggio, betweene his Holinesse and the Duke of Ferrara, referred to him by the parties: hee pronounced for the Duke. For all which causes, the Pope negotiated a confederation with the French King; the which was concluded, and established also by the mariage The confede­ration be­tweene the Pope and the French King, is confirmed by marriage. of Henry the Kings second sonne, with Catherine de Medici, the Popes great grand-child. And to giue a compleat perfection to the whole businesse, hee went to Marseilles in person, to speake with the King. But vnderstanding that this iourney was reprehended by all, as not addressed to any publike re­spect, but onely to make his house great, hee iustified himselfe, by saying hee vndertooke it, to perswade him to fauour the Councell, and to abolish the Lutheran heresie. And tis true that there, beside other treaties, hee per­swaded his most Christian Maiestie, to deale with the Protestants, especially with the Landgraue of Hassia, who was to come to him into France, to cause them to desist from demaunding a Councel, proposing vnto them, that they would seeke out any other way to accommodate the differences, and pro­mising his owne faithfull and effectuall helpe, when time should serue.

The King did thus negotiate, but could obtaine nothing. For the Land­graue alleadged, The French King treateth with the Landgraue of Hassia, at the Popes request about the Councell. that there was no other meanes to hinder the desolation of Germany, and that not to speake of a Councell, was willingly to runne into a ciuill warre. In the second place, the King treated with them, that they would be contented with a Councell in Italie. But neither did the Ger­mans agree vnto this; for they sayd, that this match was worse then the first: because that constrained them onely to make warre, but this cast them into a seruitude both of body and soule: whereunto resistance could not be made, but by a Councell, in a free place: yet condescending for his Maiesties sake, to whatsoeuer they were able, they would cease to demand to haue it celebrated in Germany, so that another free place were appointed out of Italie, though it were neere vnto it.

In the beginning of the yeere 1534. the King gaue the Pope an account 1534 of what hee had done, and offered to bring to passe, that the Protestants should bee contented with Geneua. The Pope hauing receiued the aduise, The Pope is displeased with the Pro­pose of Gene­ua for the [...] place of the Councell. was vncertaine, whether the King, though his confederate and kinsman, would be glad to see him in troubles, or if, in this particular, hee wanted that discretion which he shewed in other affaires: But hee concluded, that it was not good to vse him in this matter. And writing vnto him, thanked him for his paines, without answering to the particular of Geneua: and hee incouraged many of the Courtiers, whose mindes were troubled, assuring them, that by no meanes he would consent to such a folly.

But this yeere the Pope, in stead of regaining Germanie, lost the obedience He looseth the obedience of England. of England, by proceeding rather with choler and passion, then with wise­dome [Page 68] necessarie in so great negotiations. The accident was of great impor­tance, and greater consequence, which to declare distinctly, it is necessary to begin from the first causes, whence it had its originall.

Catherine Infanta of Spaine, sister to the mother of Charles the Emperour, was married to Henry the eight, King of England, and was before, the wife of Arthure, Prince of Walles, Henryes eldest brother; after whose death, their fa­ther gaue her in marriage to Henry, who remained successor, by the dispen­sation The cause. of Pope Iulio the second. This Queene was with child often, and al­wayes either miscaried, or brought foorth a creature of a short life, except one only daughter, King Henry, either for displeasure against the Emperor, or for desire of issue male, or for some other cause, conceiued a scruple in his mind that the mariage was not good; and taking counsell of his Bishops, separated himselfe from her company. The Bishops treated with the Queene, that shee would be contented with a diuorce, saying that the Popes dispensation was neither good nor true. The Queene would not giue eare to them, but had recourse to the Pope: to whom, the King also sent to craue a diuorce. The Pope, who was still retired in Oruieto, and hoped for good conditions in his affaires, if the fauours of France and England, which still they performed, were continued, by molesting the Emperour in the kingdome of Naples, sent into England the Cardinal Campeggio, delegating the cause vnto him, and the Cardinall of Yorke. From these, and from Rome, the King had hope gi­uen him, that in the end, the sentence should bee on his side: Yea, to facili­tate The Cardi­nals Campeg­gio and Wol­sie were dele­gated by the Pope to heare the cause of the Kings di­uorce. the resolution, that the solemnities of the iudgement, might not draw the cause in length, a briefe was framed, in which, hee was declared free from that marriage, with the most ample clauses, that euer were put into any Popes Bull, and a Cardinall sent into England, with order to present it, after some few proofes were past, which he was sure would easily be made. And The Pope caused his Briefe which he had made in fauour of the diuorce to be burned. this happened in the yeere 1524. But Clement, iudging it fitter for compassing his designes vpon Florence, as hath beene declared in its proper place, to ioyne himselfe with the Emperour, then to continue in the friendship of France and England, in the yeere 1529. hee sent Francis Campana vnto Campeg­gio, with order to burne the Briefe, and to proceed slowly in the cause Cam­peggio began first to draw the cause in length, and after, to make difficultie of performing the promises made to the King. Whereby beeing assured that the Iudge and his aduersaries did collude, hee sent to the Vniuersities of Italie, France, and Germanie, for a consultation in his cause; where a­mongst A consultati­on about the cause of di­uorce. the Diuines, some were contrary, and some fauourable to his pretension. The greater part of the Parisians were on his side, and some beleeued that the Kings giftes more perswaded them, then reason.

But the Pope, either to gratifie the Emperour, or for feare, that in Eng­land by meanes of the Cardinall of Yorke, something might happen, not ac­cording The Pope to gratifie the Emperour, re­calleth Cam­peggio. to his minde, as also to giue occasion to Campeggio to part from thence, called the cause to himselfe. The King impatient of delay, either, be­cause he knew their cunning, or for some other cause, published the diuorce with his wife, and married Anne Bullen in the yere 1533. yet still the cause de­pended before the Pope, in which, he was resolued to proceede slowly, to The King in [...]yeth [...] Bulle [...]. [Page 69] satisfie the Emperour and not offend the King. Therefore some by points rather were handled, then the merits of the cause. And the disputation grew vpon the Article of the Attentats, in which the Pope gaue sentence against the King; declaring, that it was not lawfull for him, by his owne authoritie, without the Ecclesiasticall Iudge, to separate himselfe from his wife. For which cause, the King in the beginning of this yeere 1534 denied the Pope obedience, commanding all his subiects, not to carry any money to Rome, The King causeth the Peter-pence to be denied the Pope. nor to pay the ordinary Peter-pence. This infinitely troubled the Court of Rome, and dayly they consulted of a remedie. They thought to proceede against the King with censures, and to interdict all Christian Nations all commerce with England. But the moderate Counsell pleased best, to tempo­rize with him, and to mediate a composition by the French King. King Francis accepted the charge, and sent the Bishop of Paris to Rome, to negoti­ate a pacification with the Pope; where they still proceeded in the cause, but gently, and with resolution, not to come to censures, if the Emperour did not proceede first, or at the same time, with his forces. They had diuided the cause into three and twenty Articles, and then they handled, whether Prince Arthure had had carnall coniunction with Queene Catherine; in this they spent time vntill mid-lent was past, when, the nineteenth of March, newes came, that a Libell was published in England, against the Pope, and the whole Court of Rome, and that besides, a Comedie had beene made in pre­sence of the King and Court, to the great disgrace and shame of the Pope, and of euery Cardinall in particular. For which cause all being inflamed with choler, they ran head-long to giue sentence; which was pronounced in the Consistorie, the foure and twentieth of the same moneth, that the mariage betweene Henry and Queene Catherine was good, that he was bound to take her for his wife, and that, in case he did it not, he should be excommu­nicated.

The Pope was soone displeased with this precipitation. For sixe dayes after, the French King his letters came, that the King of England was con­tented to accept the sentence concerning the Attentates, and to render obedi­ence, with condition, that the Cardinals whom hee mistrusted should not meddle in the businesse, and that persons not suspected, should bee sent to Cambray to take information. And the King had sent his Proctors before, to assist in the cause at Rome. Wherefore the Pope went about to deuise some pretence, to suspend the precipitated sentence, and againe to set the cause on its feete.

But Henry so soone as he had seene it, sayd it was no matter. For the Pope should be Bishop of Rome, and himselfe sole Lord of his kingdome: and that he would doe according to the ancient fashion of the Eastern Church, not leauing to be a good Christian, nor suffering the Lutheran heresie, or any other to be brought into his kingdome. And so he did. Hee published an Edict, wherein hee declared himselfe head of the Church of England, and punished capitally, whosoeuer said that the Pope of Rome had any authoritie there: he chased out the Collector of the Peter-pence, and caused the Par­liament to approoue all these things: where it was determined, that all Bishoprickes of England, should bee conferred by the Archbishop of Canter­burie, [Page 70] without sending to Rome, and that the Clergie should pay to the King one hundred and fifty thousand pounds sterling yeerely, for the defence of the Kingdome against whosoeuer.

This action of the King was variously expounded. Some thought him wise, for freeing himselfe from the subiection of Rome, without any innoua­tion in Religion, and without putting his subiects in danger of sedition, How the acti­on of K Henry was expo [...]n­ded and without referring himselfe to a Councell, a thing which they saw hard to be effected and dangerous also for him, it being impossible that a Coun­cell, composed of Ecclesiasticall persons, should not mainetaine the Popes power, which is the maine pillar of their order: because by the papacie it is aboue all kings and the Emperour, but without it is subiect to them, there being no Ecclesiasticall person that hath superioritie but the Pope. But the Court of Rome maintained that it could not be said, that there was no change in Religion, the first and principal Article being changed, which is the supre­macie of the Pope, and that seditions would arise as well for this onely, as for all the rest. Which the euent shewed to be true. For the King was faine to proceede seuerely against some of his subiects, whom he loued and esteemed. It cannot be expressed what griefe was conceiued in Rome, and by all the Clergie, for the alienation of so great a Kingdome from the Popes subiecti­on: and it discouered the imbecillitie of humane affaires, wherein, for the most part, great damages proceed from those things, from which the grea­test The Popes haue gained much by ma­trimoniall dis­pensations. benefits were formerly receiued. For by matrimonial dispensations, and by sentences of diuorce, as well granted as denyed, the Papacie hath gained much in former times, sheltering the Princes with the name of the Vicar of Christ, whom it concerned with some incestuous mariage, or by dissoluing one to contract another, to vnite some other territory to their owne, or to drowne the title of diuers pretendants, making, for this cause, straight alli­ance with them, and interesting their power to defend that authoritie, with­out which their actions would be condemned and hindred: yea, interest­ing not those Princes onely, but all their posteritie, to maintaine their legiti­mation. But the misfortune which then arose, might be ascribed to the pre­cipitation of Clement, who, in this case, knew not how to manage his autho­ritie: and if it had pleased God to haue giuen him in this fact the vse of his vsuall wisdome, he might haue gained much, where now his losse was great.

But the Emperour at his returne into Germany, being informed of the negotiation of the Nuncio Rangone, concerning the Councell, wrote to Rome, complaining that himselfe hauing promised a Councell to Germany, and treated with the Pope in Bolonia, in what sort the Princes should be dealt with in this matter, yet the Nuncij of his Holinesse had not procee­ded in that manner that was agreed of, but had so treated, that the Pro­testants thought themselues deluded: praying him in the ende, to finde some way to giue Germany satisfaction. The eighth of Iune the Emperours letters were read in the Consistorie; and because there came aduice, a little before that the Landgraue of Hassia had taken the Dukedome of Wittenberg from King Ferdinand, by force of armes, and restored it to the Duke Vlrick, the lawfull Lord of it, and that Ferdinand also was inforced to make peace [Page 71] with them, many of the Cardinals sayd, that the Lutherans hauing atchie­ued 1534 PAVL. 3. CHARLES [...]. HENRY 8. FRANCIS 1. so great a victorie, it was necessarie to giue them some satisfaction, and not to proceede any more by Art, but to make some demonstration of effects, because the Emperour hauing promised a Councell, it was necessa­rie hee should not be deluded, and sayd, that if the Pope could not finde a way, there was danger, That his Maiestie would be constrained to yeelde to some other thing of greater preiudice and losse to the Church. But the Pope and maior part of the Cardinals, seeing it was impossible to make the Lutherans accept such a Counsell, as might bee seruiceable to the Court of Rome, and being resolute not so much as to hearken to any speach of making it otherwise, they resolued to answere the Emperour, that they knew very well the importance of the times, and what great need there was of a generall Councell: which they were most readie to intimate, in case it might be so celebrated, that it might produce good effects, as need re­quireth: but seeing new discords arise betweene him and France, diuers o­pen dissentions betweene other Christian Princes, it was necessarie they should cease, and mindes should bee reconciled, before the Councel were called. For, during the discords it could not produce any good effect, and now least of all, the Lutherans being in armes, and made proud by the victory of Wittenberg.

But it was necessary to leaue discoursing with the Pope of a Councell: For hee fell into a long and mortall infirmitie, whereof he dyed in the end Clement the 7. dieth. of September, with no small ioy of the Court. For though they admi­red his vertues, which were a naturall grauitie, exemplary parsimony, and dissimulation, yet they hated more his auarice, rigiditie, and crueltie, encrea­sed, or more manifested, after he was oppressed by his infirmitie.

In the vacancies of the Sea, the Cardinals vse to compose certaine Capitulations alwayes com­posed in the vacancie of the Popedom. capitulations, to reforme the Papall gouernement, which all sweare to per­forme, if they shall be assumed to the Popedome, though it appeare by all precedent examples, that euery one sweareth with a mind not to keepe them, in case he shalbe Pope. For so soone as he is elected, he saith, he could not bind himselfe, & that he is at liberty by gaining the Papacie. After the death of Cle­ment, the capitulations were set downe, according to custom, amongst which one was, that the future Pope should bee bound to call a Councel within a yere. But the capitulations could not be established & sworn, because the same Card. Farnese is created Pope, h [...]st cal­led Honorius. 5 and in the co­ronation na­med Paulus 3. Whose chie­fest vertue was dissimulation. day, the 12. of Octob in which the Conclaue was locked vp, Cardinal Farnese was suddenly created Pope, first called Honorius 5. in the creation, and after in the coronation Paulus 3. A Prelate indowed with good qualities, & among all his vertues, made more esteeme of none then of dissimulation. He being a Cardinall practised in sixe Popedomes, Deane of the Colledge, and much conuersant in negotiations, shewed that he did not feare the Councel, as Cle­ment did, but thought it profitable for the Papacie, to make shew by al means of desiring it, being assured that hee could not bee enforced to call it in such maner, and in such a place where hee could haue no aduantage, and when there was cause to hinder it, the contradiction which the Court and Clergie would make, was sufficient. He thought also that this might serue to main­taine peace in Italie, which he esteemed very necessary, that hee might go­uerne [Page 72] in quiet. Hee saw very well that this colour of a Councell might serue to couer many matters, and to excuse him in not doing those things which were contrary to his will. Therefore soone after his Creation he let them knowe, that though the capitulations were not sworne, yet hee was resolued to obserue that of the conuocation of a Councell, knowing it to be necessarie for the glory of God, and benefite of the Church: and the 16. of the same moneth he made a generall congregation of the Cardinals, which is not called a Consistory, the Pope not being crowned as yet, where hee proposed this matter. Hee shewed, by potent arguments, that the inti­mation He maketh shew that he desireth a Councell. could not bee deferred, it being otherwise impossible to make true amitie betweene Christian Princes, and to extirpate the heresies: and that therefore all the Cardinals ought maturely to consider how it should bee celebrated. Hee deputed also three Cardinals to aduice of the time, and place, and other particulars, with order to deliuer their opinion in the first Consistory after the coronation. And to make contradictions arise, which might serue him in occasions, hee added, that as he would reforme the Cler­gie in the Councell, so it was not conuenient there should be need to re­forme the Cardinals, but that it was necessarie they should then begin to re­forme Perswadeth the Cardinals to reforme themselues. themselues, because he was resolued to draw fruit from the Councell, the precepts whereof would bee of small force, if the effects appeared not first in the Cardinals.

The custom is, that in the first daies the Cardinals, especially the great ones, obtaine fauours easily of the new Pope. Therefore the Cardinal of Lorraine, And resuseth to grant the nomination of Bishops and Abbats to any Prince. and other French, in the name of the King, desired him to grant to the Duke of Lorraine the nomination of the Bishoprickes, and Abbacies of his domi­nion: which demand also it was thought the Venetians would make for theirs. The Popes answere was, that in the Councell, which should be cal­led shortly, it was necessarie to take away the facultie of nomination from those Princes that already had it; which was some blemish to the Popes his Predecessors, who had granted them. Therefore it was not reasonable to augment the heape of errours, and to grant that now which shortly should bee reuoked with small reputation.

In the first Consistory, which was the twelfth of Nouember, hee dis­coursed againe of the Councell, and sayd, that first it was necessary to ob­taine an vnion of Christian Princes, or assurance of suspension of armes, The Pope maketh shew to desire an vnion of Prin­ces, and a re­formation of the Court. while the Councell should endure. Therefore that hee would send Nuncij to all Princes to negotiate this point, and other particulars, of which the Cardinals put him in minde. Hee called also Vergerius out of Germany, to be well informed of the State of those Prouinces, and deputed three Car­dinals, Vergerius is recalled out of Germany. one of euery order to consult of the things to bee reformed. These were the Cardinall of Siena, of S. Seuerino, and Cesis. Neither was there euer any Consistory where he entred not, and spake much of this matter, and often said, it was necessarie for this end, that the Court, and especially the Cardinals should first be reformed. This was expounded by some, to bee spoken with good zeale, and desire of effect, by others, that the Court and Cardinals, might finde meanes to hinder the Councell, that there might not bee any reformation. And the ground of this their opinion was, that ha­uing [Page 73] deputed three Cardinals, hee elected neither the most zealous, nor the 1535. PAVL 3. CHARLES [...]. HENRY 8. FRANCIS 1. Two of the Popes ne­phewes are created Car­dinals, both very yong. most practicall, but the slowest and most quiet of all the Colledge. But the next moneth of December, hee gaue more ample matter of discourse. For hee created Cardinals, Alexander Farnese his owne grandchild, by Peter A­loisius his bastard, and Guido Ascanius Sforza, grand-child by his daughter Con­stanza, the former of foureteene yeeres of age, and the other of sixteene. To those that told him of their youth, hee answered, that his owne decre­pite olde age did supply it. The hope of reforming the Cardinals, and the feare of some of them vanished immediately, because it did not appeare how it could begin, but from the age, and lawfull birth of those which were to be created. The Pope also gaue ouer to speake thereof any more, hauing done that, which would not suffer him to maske any longer. Yet the pro­position of calling a Councell was currant still.

And in the Consistorie of the sixteenth of Ianuarie 1535. hee made a long 1535 and vehement Oration, exciting the Cardinals to resolue in that matter. For by proceeding so slowly, the world did thinke that the Councell was not truely intended, and that they had nothing but words, and Court holy wa­ter. And he deliuered his minde with such graue sentences, that the whole The Pope sendeth Nun­ci [...] to all Prin­ces, to treate with them concerning the Councel. auditorie was mooued. In that consistorie it was resolued to dispatch Nuncij to the Emperour, to the French King, and other Christian Princes, with commission to declare, that the Pope and Colledge had determined absolutely, for the benefit of Christendome, to celebrate a Councell, exhor­ting them to fauour it, and to procure peace and tranquillitie, while it shall last, but to tell them, that for the time and place, his Holinesse was not re­solued as yet. And the most secret instruction was, that they should cun­ningly finde out, what the Princes thought concerning the place, to the end, that all their interests and purposes being knowen, hee might hinder them, by opposing one against another, and so worke his owne will. Hee charged also the Nuncij to complaine of the actions of the King of Eng­land: and, when they saw opportunitie, to incite them against him, and to offer them also that Kingdome for a prey. Among these Nuncij Vergerius Vergerius is sent backe in­to Germanie with speciall instructions. was one, sent backe into Germanie with more speciall Commissions, to pene­trate the minde of the Protestants, concerning the forme of proceeding in the Councell, that hee might draw from thence such conclusions as were necessarie. He gaue him also particular charge to treat with Luther, and the other principall Preachers of the reformed doctrine, vsing all kindes of pro­mises and offers, to reduce them to some composition. The Pope reprehen­ded in all occasions the rigidnesse of Cardinall Caietan, who in the Diet of Ausburg 1518. refused Luthers offer, that silence being imposed to his aduer­saries, hee would also bee contented to hold his peace: and hee condemned the acerbitie of that Cardinall, who, by vrging obstinately a recantation, cast that man headlong into despaire, which had cost, and would cost the Church of Rome, as much as the halfe of her authoritie is worth. That hee would not imitate Leo, in beleeuing that the Friars are good instruments to sup­presse the Preachers of Germanie. For reason, and experience haue declared the vanitie of that cogitation. That there were but two meanes, force and treaties; both which he would vse, being readie to agree to any condition, [Page 74] so that the Popes authoritie might remaine intire. For which end hee said hee had neede of able men, fit for negotiation, and therefore the one and twentieth of May, hee created sixe Cardinals, and the seuenth, a few dayes after all which, were men much esteemed in the Court. Among these was Iohn Fisher Bishop of Rochester, then prisoner in England, for refu­sing to obey the Kings Decree, which tooke away the Popes authoritie. The Pope in making choice of him, considered that hee honoured this promo­tion, The Pope creaseth seuca Cardinals. by putting in that number a learned man, and well deseruing, for the persecution which hée endured: and that hauing increased his dignitie, hee In which number was Iohn Fisher B. of Rochester. would haue more respect with the King, and more credit with the people. But that Cardinals Cap profited that Prelate in nothing, but to hasten his death, which was giuen him 43. dayes after, by cutting off his head in publike.

But howsoeuer the Pope made open demonstrations to desire such a Councell, as might giue satisfaction, and reduce Germanie, yet all the Court, and the Popes neerest friends, who treated most secretly with him of these The Court was of opini­on that Man­tua was the: fittest place for the Coun­cell. things, said that it could not any where bee celebrated but in Italie, because in no other place it could bee free, and that in Italie, no place could be chosen but Mantua.

Ʋergerius, at his returne into Germanie, deliuered the Popes Ambassage, first to Ferdinand, and then to those Protestants that came to that King a­bout the present occurrences, and at last hee made a iourney to treate with the others also. He had no other answere from any of them; but that they would consult together, and resolue by common consent in their assembly, which should bee called in the ende of the yeere. The proposition of the The negotia­tion of Verge­rius in Ger­manie. Nuncio contained, that that was the time for the Councels, so much de­sired, the Pope hauing treated with the Emperour, and all the Kings to call it seriously, not as formerly, in appearance onely; and that it may not bee deferred any more, hee determined to chuse Mantua for the place, ac­cording to the resolution taken with the Emperour, two yeeres since: Which being a Citie of the Emperours vassall, placed neere his confines, and the Venetians, they might holde it for secure: besides that the Pope and the Emperour would giue any greater caution whatsoeuer. That it was not necessarie to resolue or speake of the manner and forme of treating in the Councell, because this would better bee done in the Councell it selfe, when it shall bee called. That it could not bee celebrated in Germanie, which abounded with Anabaptists, Sacramentaries, and other sects, for the most part, both foolish and furious. Therefore that it would not bee secure for other nations, to goe where that multitude is potent, and to condemne their doctrine. That to the Pope it is all one to call it in any other Country what­soeuer; but hee would not seeme to bee inforced, and to haue that authoritie taken from him which he hath inioyed so many ages, to prescribe the place of generall Councels.

In this iourney Vergerius found Luther at Wittenberg, and treated with He treateth with Luther. him very courteously, vpon these tearmes, inlarging, and amplifying them very much. And first, hee assured him, that the Pope, and Colledge of Car­dinals, esteemed him exceedingly, who were infinitely grieued for the losse [Page 75] of one, who, if he had been employed in the seruice of God, and the Apo­stolicall Sea (which are ioyned together) might haue brought foo [...] in­estimable fruit; and that they would doe whatsoeuer they could to regaine him. Hee told that the Pope blamed the rigiditie of Caietan, and that the Cardinals did no lesse that hee might expect all fauour from that holy Sea, and that the rigor of Leo, which hee vsed by the instigation of others, not of his owne disposition, displeased all men. Hee added also that hee would not dispute with him of the controuersies, because hee professed not Diuinitie, but that by common reason hee could shew him that it was good to reunite himselfe with the head of the Church. For considering that his doctrine, comming to light, and being published within these eighteene yeeres had raysed innumerable sects, of which the one detesteth the other, and so many popular seditions, with the death and banishment of so great multitudes, it could not bee concluded that it came from God. But one might well assure himselfe, that it was pernitious to the world, because so much mischiefe proceeded from it. Ʋergerius said, that it was too great a selfe-loue, and too great a conceipt of ones owne worth, when a man would trouble the whole world to sowe his owne opinions. If you haue innouated in the faith, (said Ʋergerius) in which you were borne, and bred vp 35. yeeres, for your conscience and saluations sake, it was sufficient to keepe it within your selfe. If the loue of your neighbour mooued you, why did you trouble the whole world vnnecessarily, seeing that, without it men did liue, and God was serued in tranquillity? Hee added that the con­fusion was gone on so farre, that the remedie could not be deferred. The Pope is resolute to applie it by calling a Councell, where all the learned men of Europe meeting together, the trueth shall bee cleered, to the confu­sion of vnquiet spirits, and for the place, hath destinated the Citie of Mantua. And although the chiefest hope consisteth in the goodnesse of God, yet put­ting to that account the endeuours of men, it was in Luthers power, to make the remedie easie, if hee will bee present, treat with charitie, and oblige to himselfe also the Pope, a munificent Prince, who taketh speciall notice of persons of merit. Hee put him in minde of the example of Eneas Siluius, And propo­seth vnto him the example of Aentas Sil­uius. who following his owne opinions with much slauery and labour, could get no further preferment, then to be Canon of Trent, but, beeing changed to the better, became Bishop, Cardinall, and finally Pope Pius the second. Hee called to his memorie Bessarion of Nice, who of a poore Caloier of And of Bessa­rion. Trapizonda, became a great renowmed Cardinall, and wanted not much of being Pope.

Luthers answers were, according to his nature, vehement and fierce, Luthers an­swere. saying, that hee made no account of the esteeme which hee had with the Court of Rome, whose hatred hee feared not, nor regarded their good will; that hee applied himselfe to the seruice of God, as much as hee could, though vvhen he had done all, he vvas but an vnprofitable seruant; that hee savv not hovv the seruices of God vvere ioyned vvith those of the Papacy, but as dark­nesse vvith light; that nothing in all his life vvas more profitable to him, then the rigor of Leo, & the rigidity of Caietan, vvhich he could not ascribe to them, but to the prouidence of God. For not being as yet in those times illuminated [Page 76] in all the trueth of Christian faith, but hauing onely discouered the abuses of Indulgences, hee was ready to haue kept silence, in case his aduersaries had done the like. But the writings of the master of the holy palace, the insul­ting of Caietan, and the rigor of Leo constrained him to studie, and to de­scriemany other lesse tolerable abuses, and errors of the Papacie, which he could not dissemble, nor refraine to declare them vnto the world with a good conscience. That the Nuncio had ingenuously confessed that hee vn­derstood not Diuinitie; which appeared cleerely by the reasons which hee proposed because none could call his doctrine new, but hee that belee­ued that CHRIST, the Apostles, and the holy Fathers liued, as now the Pope, Cardinals, and Bishops doe. Neither can any argument be drawen against the doctrine, from the seditions happened in Germanie, but by him that hath not read the Scriptures, and knoweth not that this is proper to the word of God, and the Gospel, that it stirreth vp troubles and tumults, euen to the separation of the father from the sonne, wheresoeuer it is prea­ched. That this was the vertue of it, to giue life to them that hearken to it, and to bring greater damnation to whosoeuer reiecteth it. Hee added, that it was a great fault of the Romanists, to establish the Church with gouerne­ments taken from humane reasons, as if it were a temporall State. That this is that kind of wisedome, which S. Paul saith, is accounted foolishnesse with God, as not to esteeme those politique reasons, by which Rome doth gouerne, but to trust in Gods promises, and to referre to his Maiestie the managing of the Church affaires, is that humane folly, which is wisedome with God. That to make the Councell take good effect, and to bee profi­table for the Church, was not in the power of Martin, but of him that can make it free, that the Spirit of God may rule there, and guide it, and the ho­ly Scripture may bee the rule of the resolutions, not bringing thither inte­rests, vsurpations, and artifices of men: which in case it should happen, yet himselfe would there vse all sinceritie, and Christian charitie, not to binde the Pope or any other vnto him, but for the seruice of Christ, and peace and libertie of the Church. But that hee could not hope to see so great a good so long as it appeared not that the wrath of God was appeased, by a serious conuersion from hypocrisie. That no sound argument could bee taken from the assembling of learned men, seeing that so long as the anger of God is kindled, there is no error so absurd and vnreasonable, which Satan can­not perswade, especially to those great wise men, who thinke they know much, whom the Maiestie of God will confound. That nothing can be re­ceiued from Rome compatible with the ministery of the Gospell. That the examples of Eneas Siluius, and Bessarion mooued him not. For hee esteemeth not those cloudy glitterings, and, in case hee would exalt himselfe, he might truely reply that which facetely was spoken by Erasmus, that Luther beeing poore and base, maketh rich, and aduanceth many. That it was well knowen to the Nuncio himselfe, (not to goe farre) that the last May himselfe had a great part in the creation of the Bishop of Rochester, and was the totall cause of the creation of Scomberg. That if the life of the first was so soone ta­ken away, this was to bee ascribed to the prouidence of God. Ʋergerius Vergerius could not moue Luther. could not perswade Luther, to remit any thing of his constancie, who so [Page 77] stedfastly maintained his doctrine, as if it had beene apparant to the eyes, and said that the Nuncio, yea and the Pope himselfe, should sooner embrace his faith, then he would abandon it.

Ʋergerius assaied also to perswade some other Preachers in Wittenberg, and elsewhere in the iourney, according to the Popes commission; but found no inclination, as hee thought hee should, but rigiditie in all that were of ac­count; Not any of the other Lu­therans, ex­cept some few of small e­steeme. The answere of 15. Printes and 30 Cities assembled in Smalcalda. Mantua is re­fused by the Germans. and those that rendred themselues were of small worth, and preten­ded much, so that they were not for his purpose.

But the Protestants, vnderstanding Vergerius his proposition, there beeing fifteene Princes, and thirtie Cities assembled in Smalcalda, answered that they had declared their resolution concerning the Councell in many Diets, and last of all to the Nuncio of Pope Clement, and the Emperours Ambassadours, two yeeres since, and that still they desired a lawfull Councell as they were sure that all godly men did, and that they would goe to it, as many times hath beene determined in the Imperiall Diets. But for the Councell which the Pope hath appointed to bee in Mantua, they hoped that the Emperour would not breake the decrees of the Diet, nor his owne promises, so often made vnto them, that the Councell should bee celebrated in Germany; and that they saw not how there could bee any danger there, seeing that all the Princes and Cities obey the Emperour, and are so well gouerned, that all strangers are receiued and entertained with all humanity. But that the Pope should prouide for the securitie of those that went to the Councel they could not see how, especiall considering what things haue happened in the pre­cedent age. That the Christian Commonwealth hath neede of a godly and free Councell, and that to such a one they haue appealed. And where­as the Nuncio sayd, that they ought not to treat of the manner and forme first, it signified nothing but that there should bee no libertie, and that all should bee referred to the Popes power, who already hauing so often con­demned their religion, the Councell cannot bee free, if hee shall bee Iudge. That the Councell is not the tribunall of the Pope and Priests onely, but of all the orders of the Church, not excluding the Seculars. That to preferre the Popes power before the authoritie of the whole Church, is an vniust and tyrannicall opinion. That the Pope defending the opinion of his owne men, yea with cruell edicts, making himselfe a party to the cause, it is iust that the manner and forme of the processe should bee determined by the Princes.

The Kings of England and France, sent Ambassadours to the assembly of The King of England and the French King send Ambassadors to Smalcalda. Francis Sfor­za dieth. Smalcalda: the French King (who had a disseigne to make warre in Italy, Francis Sforza Duke of Milan; beeing now dead) desired them not to accept of any place for the Councel, without the aduise of him, and of the King of England, and that they would accept of none without them. The King of England aduised them to be aware that they called not such a Councel, where, in stead of moderating the abuse, they should more establish the Popes au­thority, and desired them to approoue his diuorce. On the other side they dealt with him to receiue the Augustan confession: Which things, being treated of in diuers assemblies, had no conclusion at all.

But Vergerius, in the beginning of the yeere 1536. returned to the Pope, to 1536 [Page 78] relate the effect of his Ambassage. Hee deliuered in summe, that the Pro­testants 1536 PAVL. 3. CHARLES 5.—HENRY 8. FRANCIS 1. would not receiue any Councell, except it were free, and in a fitte place, within the confines of the Empire, grounding themselues vpon the Emperours promise, and that of Luther and his complices there was no hope at all, nor any other way to be thought of, but to oppresse them with warre Vergerius for his reward had the Bishopricke of Capo d'Istria, his owne Coun­trey, and was sent by the Pope to Naples, to make the same relation to the Vergerius re­turneth and deliueceth to the Pope the effect of his negotiation. He is rewar­ded and sent to the Empe­rour. Emperour, who hauing beene victorious in Africa, was passed into the king­dome, to settle the affaires thereof. The Emperour hearing the narration of the Nuncio, went to Rome. Hee had priuate conference with the Pope, concerning the affaires of Italy, and the pacification of Germanie. The Pope, according to Ʋergerius counsell, said there was no meanes to bee vsed but warre. But the Emperor, seeing the time not ripe as yet, to reape from thence The Empe­rour goeth to Rome to con­ferre with the Pope. that good fruit, as others were perswaded he might, and himselfe also intang­led in Italy, without possibility of being free, but by yeelding Milan, which he resolued, by all meanes to make his owne, whither all his actions did prin­cipally tend, alleaged for a reason to deferre that warre, that it was more ne­cessary to defend Milan from the French men. On the other side the Pope, whose thoughts were wholly bent to make an Italian Lord of that State, and therefore proposed the warre of Germanie, not so much to suppresse the Lu­therans (as hee said openly) as to diuert Caesar from possessing Milan, which was his principall end, though secret, replyed that himselfe and the Veneti­ans, what by armes, and what by treaties, would more easily make the King desist, in case his Imperiall Maiestie did not meddle.

The Emperour hauing discouered the inward thoughts of the Pope, The Pope and Emperor haue contrary ends and dissemble one with ano­ther. with as much dissimulation, made shew hee was perswaded, and inclined to the warre of Germanie; yet hee said, that it was fit to iustifie the cause well, that the whole world might not be against him, and to shew, by intimating a Councell, that hee had first vsed all other meanes. The Pope was not sory that, being necessarily to intimate a Synode, it should be done in a time, when, in regard the French King had inuaded Sauoy and Piemont, all Italy would bee set on fire with warre; whereby an apparent pretence was giuen him to en­uiron the Councell with armes, vnder colour of custody and protection. He The Emperor is puffed vp with the Afri­can victorie. shewed himselfe to bee contented, so that such conditions were set downe which might not derogate from the authority and reputation of the Aposto­lique Sea. The Emperour, who, by reason of the victory atchieued in Africa, was lifted vp in minde, and swollen with vast thoughts, beleeued hee should make an end of the warre in Lombardy within two yeeres at the most, and that hauing immured the King of France beyond the mountaines, hee might apply himselfe to the affaires of Germany, without any impediment. His meaning was the Councell should serue him for two things. First to bridle the Pope, in case, during the warre of Italy, hee should according to the cu­stome of other Popes, put himselfe on the French side when that should bee the weaker, to counterpoise him that was victorious. Secondly to re­duce Germany to his obedience, which was the marke he shot at. But for the Popes obedience, hee esteemed it but an accidentall thing. For the place, Mantua pleased him; and for the rest hee cared not what condition the Pope [Page 79] might adde, considering that when the Councell were assembled, he should be able to change whatsoeuer pleased him not. Therefore he concluded that he was contented with any condition, so that the Councell might bee cele­brated, alledging that he hoped to perswade almost all Germanie to consent vnto it. Wherefore the resolution was established by the Pope, and the whole colledge of Cardinals. A resolution established for calling the Councell.

Therefore the Emperour, entering into the publike Consistorie the 28. of April, thanked the Pope and Colledge, for hauing readily and without delay resolued to call a generall Councell, and then desired them that the Bull The Emperor entereth into the publike Consistorie. might be dispatched before hee parted from Rome, that himselfe might giue order for the rest. The Bull could not be framed so soone, because it was necessarie to consider of fit words to be put into it, such as might giue as much hope of libertie as was possible, and yet not preiudice the Papall power. Sixe Cardinals, and three Bishops were deputed for this businesse; The Bull for Conuocation of the Coun­cell is made. and finally the Bull was finished the twelfth of Iune, published in the Con­sistory, and subscribed by all the Cardinals. The tenor was as followeth.

That from the beginning of his Papacie hee had desired nothing more then to cleanse the Church, recommended by God to his care, from heresies and errors, and to restore the discipline to its former state: for which finding no way more commodious then that which alwayes hath bene vsed in like occurrences, that is, a generall Councell, he had often written concerning it to the Emperour and other Kings, with hope not onely to obtaine this end, but also, that all discords being appeased betweene Princes of Christen­dome warre might bee made against the Infidels, to free the Christians from that miserable slauerie; and also to reduce the Infidels themselues to the faith. Therefore by the fulnesse of authoritie which he hath from God, by the consent of his brethren the Cardinals, hee doth intimate a generall Councell of all Christendome, against the 27. of May the next yeare 1537. The Councell is to begin in Mantua, May 27. 1537. in Mantua a rich place, and commodious for the celebration of the Councel. Therefore he commandeth the Bishops and other Prelats, of what place so­euer, by vertue of their oath, and vnder the paines set downe by the holy canons and decrees, that they tender their presence there at the day prefixed. He prayeth the Emperour, French King, and all other Kings and Princes to be there in person, or in case they cannot, to send honourable and ample ambassages, as the Emperour, French King, and other Christian Princes haue often promised both to Clement, and to him: and to cause the prelats of their Kingdomes to goe thither, and there remaine vntill the end, to deter­mine that which shall be fit to reforme the Church, extirpate heresies, and to make warre against the Infidels.

The Pope published another Bull also, to correct (as he sayd) all the vices A Bull for the reformation of Rome. and defects of the Citie of Rome, the head of all Christendome, mistris of learning, manners and discipline; that his owne house being first purged, he might more easily cleanse the rest. But not being able fully to performe this businesse by himselfe, he deputed the Cardinals Ostiense, Saint Seuerino, Ge­nutio, and Simoneta, commanding all men vnder the most grieuous paines, to yeeld them absolute obedience. These Cardinals, together with other Pre­lats, deputed also by the Pope, applyed themselues immediatly to reforme the [Page 80] penitentiarie and Datarie Courts, and the manners of the Courtiers: yet no­thing 1537 PAVL. 3. CHARLES 5.—HENRY 8. FRANCIS 1. tooke effect. But the intimation of the Councell seemed very vnfit to euery man of any meane capacitie, in a time when warres were on foote in Picardie, Prouence, and Piemont, betweene the Emperour and the French King.

The Protestants when they had seene the bull, wrote to the Emperour, The Prote­stants doe not approoue the Bull of the Conuocation. that it appeared not what should be the forme and maner of the Councell. They desired it should be pious, free, and in Germanie, and such a one was e­uer promised vnto them, and said they hoped that his Maiestie would pro­uide that their demaunds should bee satisfied, and his promise fulfilled.

But in the beginning of the next yeere 1537. the Emperor sent to the Pro­testants Matthias Eldo his Vice-Chancellor, to exhort them to receiue the 1537 The Emperor exhorteth thē to accept the Councell. Councel, for the calling whereof he had taken so great paines, and where he meaned to affoord his personall presence, if some great warre constrained him not to be elsewhere. He put them in mind that they had appealed to a Councell, and therefore that it was not conuenient that now they should change their purpose, and refuse to meete all other Nations, who haue fixed therein all their hope for reformation of the Church. Concerning the Pope, the Emperor sayd there was no doubt but that hee would gouerne himselfe as was fit for the principall head of the Church, and that in casethey had a­ny complaint against him, they might modestly prosecute it in the Councel. For the manner and forme, that it was not conuenient they should prescribe it to all Nations, but should rather thinke that not their diuines onely were inspired from God, and vnderstood holy mysteries, but that men may elsewhere be found, who want neither learning, nor sanctitie of life. For the place, though they haue demanded it in Germanie, yet the should consider what was fit for other Nations. Mantua is neere to Germany, rich, health­full, and the Duke thereof vassall of the Empire; so that the Pope hath no power there; and if they desired any further caution, himfelfe was ready to giue it them. Hee spake also apart with the Elector of Saxonie, exhorting him to send his Ambassadours to the Councell, without vsing exceptions or excuses, which would hatch nothing but inconueniences. Concerning the And they an­swere. Councell, the Protestants answered, that hauing read the Popes letters, they saw well, that hee and the Emperour were not of one mind; and, hauing re­peated what was treated of with Adrian, Clement, and Paul, they concluded that they had all the same end. They went on to alledge their reasons, why the Pope should not be iudge in the Councell, nor yet those, who were by oath tyed vnto him. And for the place appointed, beside that it was against the Decrees of the Imperiall Diets, no safe conduct could free them from danger, if they went thither. For the Pope hauing adherents throughout all Italy, who bitterly hate the Protestants doctrine, there was great danger of treachery and secret plots. Besides, in regard that many Doctors and Mini­sters ought to goe in person, because it is not fit to handle a matter of that importance by deputies, their Churches would be left desolate. And how can they consent to the iudgement of the Pope, who hath no other ayme but to roote out their doctrine, which hee calleth heresie, and cannot re­fraine from saying so much in all his Buls, yea, in that, by which hee inti­mateth [Page 81] the Councell: and in the Bull, which, dissemblingly, hee made for reformation of the Court of Rome, hee hath often repeated, that hee hath called a Councell to extirpate the Lutheran heresie, and maketh demonstra­tion thereof by effects, exercising bloudie torments and punishments, a­gainst poore innocent people, who adhere to that religion, for conscience sake. And how shall they be able to accuse the Pope and his followers, when himselfe will be iudge? And to appoue his Briefe, is nothing else but to con­sent to their owne condemnation. And therefore that they haue alwayes demanded a free and Christian Councel, not onely that euery man may free­ly speake, the Turkes and infidels being excluded; but that those that are linked together by oathes, and other Couenants, may not bee Iudges, and that the word of God may gouerne, and define all the controuersies. That they well know, that there are learned and godly men in other Nations: but withall they assure themselues, that if the vnlimited power of the Pope shall be moderated, not their Diuines onely, but many others, who now by reason of oppression hide themselues, will labour for reformation of the Church. That they will not dispute of the situation and fitnesse of Mantua, but they may well say, that so long as there is warre in Italie, they cannot want matter of suspition. That it is sufficient to say of the Duke of that Ci­tie, that he hath a brother a Cardinall, one of the prime men of the Court. That in Germany, there are many Cities as commodious as Mantua, where Iustice and equitie doe flourish: and in Germanie those secret wiles to take away mens liues, are neither vsed nor knowne, as they are in other places. That in the ancient Councels, the securenesse of the place hath euer been first sought for, which would not be sufficient there, though hee the Empe­rour were personally present in the Councell. For it is knowne that the Popes grant him place in consultations, but for power of determining, they reserue it to themselues onely. That it was knowne what happened to the Emperour Sigismond, in the Councell of Constance, whose safe-conduct was violated by the Synod: and himselfe constrained to put vp so great an af­front. Therefore they prayed his Maiestie to consider the importance of these reasons.

There appeared in this same Diet the Bishop of Aix, sent by the Pope to inuite them to the Councell. But hee did no good, and some of the Princes Some of the Protestant Princes would not so much as heare thé Popes Nuncio would not so much as heare him. And to make their reasons knowne to the world they printed and published a writing, where they laboured prin­cipally to answere that obiection, that they would not submit themselues to any Iudge, that they despised other nations, that they refused the supreame They iustifie their actions to the world by writing. tribunall of the Church, that they had renewed heresies formerly condem­ned, that they were glad of ciuill discords, that the faults which they found in the manners of the Court of Rome, were small, and tolerable. They al­leadged the causes why it was not fit, that the Pope alone, nor yet together with his adherents should be iudge: they brought the examples of many Councels refused by diuers of the Fathers, and in fine, implored the ayde of all Princes, offering that whensoeuer a lawfull Councell shall bee called, they will therein defend their cause, and render an account of all their acti­ons. They sent also an expresse Ambassadour to the French King, to giue [Page 82] him a particular account of the same things: who answered, that for the Councell he was of their opinion, not to approoue it, except it were lawfull, and in a secure place, assuring them that his sonne in-law, the King of Scotland was of the same mind.

The Duke of Mantua to gratifie the Pope, granted his Citie for the Coun­cell, without considering what he did, thinking as others, that it could not The Duke of Mantua mak­eth a grant of his Citie and afterwards re­calleth it. be effected, there being warres betweene the Emperour and French King, and Germany opposing it, for whose sake it was called, But when hee saw the intimation, he began to thinke how to secure the place, and sent a propositi­on to the Pope, that, in regard of the great number of those that would come to the Councel, there was need of a great garrison, which he would not haue depend vpon any but himselfe; and that hee was not able to maintaine it. Therefore in case his Holinesse would celebrate the Councell in that Ci­tie; he must allow him money for soldiers pay. The Pope answered that the multitude would not consist of men of armes, nor professed for the war, but of Ecclesiasticall and learned persons, which one magistrate, whom hee would depute to render iustice, with a small court and gard, was able to keepe in order; that a garrison of souldiers would breed a generall suspicion, and became not the place of the Councell, where all should appeare and bee truely peaceable; and that in case a garrison were necessary, it were not rea­sonable to put it into the hands of any but of the Councel it self, that is, of the Pope, who is head thereof. The Duke, considering that iurisdiction draw­eth The Pope claymeth right to ad­minister iu­stice where the Councell shall be ce­lebrated. with it absolute soueraigntie, replyed, that by no meanes hee would haue iustice administred in his Citie, but by his owne officers. The Pope, a very wiseman, who seldome receiued any answere which hee did not fore­see, was much amazed, and answered the Dukes man, that hee would neuer haue beleeued that by his Lord, a Prince of Italy, whose family hath beene so much aduanced by the Apostolicall Sea, who had a brother a Cardinall, that would bee denied him of which neuer any made doubt before, which the Law of God and man doth giue him, which the very Lutherans cannot denie, that is, to be supreame iudge of the Clergie; a thing which the Duke denieth not to his owne Bishops, to iudge the causes of Priests in Mantua. That in the Councel none should be present but the Ecclesiastiques, who are exempted from the secular power, both themselues and their families. Which Priests concu­bines are of Ecclesiasticall iurisdiction. is so cleere, that the Doctors of Diuinitie affirme that the very concubines of Priests are of Ecclesiasticall iurisdiction; and yet he would denie him a Ma­gistrate to render iustice to those men, during the time of the Councell. The Duke, for all this, was constant, aswell in refusing the Popes Magistrates, as also in demaunding pay for souldiers. These conditions seeming hard to the Pope, contrary (as he sayd) to the auncient custome, and against the dignity The Pope re­solueth not to call the Coun­cel at Mantua. of the Sea and Ecclesiasticall libertie he would not yeeld vnto them, and resolued not to call the Councell at Mantua. He remembred very well what happened to Iohn 23. for calling a Councell where another was stronger then hee. His purpose therefore was to prolong the time, and excused him­selfe in a publique Bull, saying in substance, that though with griefe hee was constrained to depute an other place for the Synod, yet hee endured it with patience, because another was in fault and not himselfe: and because [Page 83] hee could not resolue so suddenly vpon a conuenient Citie, hee deserred the celebration thereof vntill the first of Nouember the same yeere.

At that time the King of England published a manifest in his owne name, and of his nobilitie, against the Popes Conuocation, as by a person that had no power, in a time when Italie was set a fire with warre, and in a place not secure, adding that hee much desired a Christian Councell, but that to The King of England op­poseth the Councel by a publique ma­nifest. the Popes he would neither goe nor send Ambassadours, hauing nothing to doe with the Bishop of Rome, or his Edicts, more then with the edicts of any other Bishop. That the auncient Councels were called by the authori­tie of Kings, which custome ought now the rather to be renewed, be­cause the defect of the Court of Rome are called into question. That it was not vsuall with Popes to breake their faith, which himselfe had more cause to consider then others, beeing most bitterly hated by him, for hauing denyed him authoritie in his Kingdome, and the reuenew which was payd him. That to blame the Prince of Mantua, because hee will not receiue so many people into his Citie without a garrison, is to mocke the world; as also to prorogue the Councel vnto Nouember; not saying in what place it shall be celebrated. And if the Pope choose the place, without doubt it will be in his owne State, or of some Prince that is obliged to him. There­fore, it being impossible that any man of iudgement should hope for a true Councel, the best way was for euery Prince to reforme Religion at home: concluding in the end that if any man could giue him better directions, hee would not refuse to follow them. The care of reforming the Court, was committed to 4. Cardinals, but nothing was done, which made the Italians suspect the Popes actions.

In Italy also there was a generall disposition to interpret the Popes acti­ons in the worser sense: and it was spoken freely, that though the Duke of Mantua were blamed, yet he was not the cause why the Councell was not called, whereof there was a manifest argument, because the Pope had pub­lished a Bull for reformation of the Court, and committed the care thereof to foure Cardinals at the same time; which notwithstanding was buried in silence, though neither the Duke, nor any bodie else hindered it from beeing in his power: and hauing proposed it immediately after it was assumed to the Papacie, it was not so much as spoken of for three yeeres after. The The reforma­tion is set on foot againe. Pope to withstand these defamations, resolued to set the businesse on foote againe, first reforming himselfe, the Cardinals, and the Court, that none might obiect against him, nor make bad construction of his actions; and he elected foure Cardinals, and fiue other Prelates, whom he so much estee­med that the yeere following hee made foure of them Cardinals, giuing charge to those nine to collect the abuses, which deserued amendment, and withall to adde the remedies, by which they might quickly, and easily be re­mooued, and to reduce all to a good reformation. The Prelates made the collection, as the Pope commanded, and committed it to writing. The fountain [...] of the abuses of the Court.

In the beginning they proposed for the fountaine and source of all the abuses, the Popes readinesse in giuing eare to flatterers, and his facility in dis­pensing with Lawes, with neglect of the Commandement of Christ, not to receiue gaine for spirituall things. And descending to particulars, they no­ted twenty foure abuses in the administration of Ecclesiasticall matters, and foure in the speciall gouernment of Rome: they touched the ordination of The particular abuses. [Page 84] Cleargie men, Collation of Benefices, Pensions, Permutations, Regresses, 1538 PAVL. 3. CHARLES 5.—HENRY 8. FRANCIS 1. Reseruations, Pluralitie of Benefices, Commendoes, Exemptions, deforma­tion of the regular order, ignorance of Preachers, and Confessors, libertie of printing pernicious Bookes, the reading of them, toleration of Apostates, Pardoners. And, Passing to dispensations, first they touched that, for mariage of those that are in orders, for marriages in degrees forbidden, dispensati­ons granted to Symoniacall persons, facilitie of graunting Confessionals and Indulgences, dispensation of vowes, licence to bequeath by will the Church-goods, commutation of wils and testaments, toleration of harlots, negligence of the gouernement of hospitals, and such other things, which they exactly handled, expounding the nature of the abuses, the causes and originall of them, the consequences of the euils which they carry with them, the meanes to redresse them, and to keepe hence forward the body of These things are set downe at large in the 12. Booke of Sleidan. the Court in Christian life: a worke worthy to be read, and which deserued to be set downe word by word, if it had not beene too long.

The Pope hauing receiued the relation of these Prelats, caused many Cardinals to consider of it, and after, that he might resolue what to doe, pro­posed it in the Consistory. Fryar Nicholas Scomberg, a Dominican Cardinall of S. Sistus, alias of Capua, shewed in a long discourse, that that time compor­ted The Cudinall of S. Sistus would haue no reformat­on at al made. not any reformation at all. First, hee put them in mind of the malice of man, which being stopped in one course, findeth a worse, and that it is bet­ter to tolerate a knowen euill, which, because it is in vse, is not so much mar­ueyled at, then by redressing that, to fall into another, which, being new, will appeare greater, and be more reprehended. Hee added that it would giue occasion to the Lutherans, to bragge that they had inforced the Pope to make that reformation; and aboue all he considered that it would bee a beginning to take away not onely the abuses, but the good vses also, and to endanger the whole state of religion. For by the reformation it would be confessed that the things prouided against were deseruedly repre­hended by the Lutherans, which would be a great abetting to their whole Cardinall Ca­raffa desireth the reforma­tion. doctrine. On the other side, Iohn Peter Caraffa, Cardinal Theatino, shewed that the reformation was necessarie, and that it was a great offence to God to leaue it, and answered that it was a rule in Christian actions, that as euill is not to be done that good may follow, so no good of obligation is to be omitted, for feare that euill may ensue. The opinions deliuered were di­uers, The Pope co­mandeth the remonstrance of the Prelats to be concea­led, but a copie of it is sent in­to Germany by Cardinall Scomberg, The King of Denmarke be­commeth a Protestant. and the finall conclusion was not to speake any more of it vntill ano­ther time; and the Pope commanded that the remonstrance of the Pre­lats should be concealed. But Cardinall Scomberg sent a copie thereof into Germanie, which some thought was done by the Popes consent, that it might appeare there was some designe in Rome, and some paines taken also for re­formation. The coppy was suddenly printed, and published, throughout all Germany, and many wrote against it, both in Dutch and Latine. And the number of the Protestants increased dayly in that Countrey, the king of Den­marke, and some princes of the house of Brandeburg being entred into their league.

Nouember drawing neere, the Pope sent out a Bull for conuocation of The Councell is intimated at Vicenza, and three Legates appointed. the Councell at Vicenza, and alledging the necessitie to prorogue the time, [Page 85] because winter was at hand, hee did intimate it, for the first of May, the next yeere 1538. and appoynted three Cardinals Legats for that place; Lo­renzo Campeggio, Legate before for Clement the seuenth in Germanie; Iomes Si­moneta, and Ierom Aleander created Cardinals by himselfe.

So soone as this Bull went out the King of England published another Ma­nifost, against this new conuocation, and addressed it to the Emperor; Kings, Another ma­nifest publi­shed by the K [...] of England. and Christian people, dated the eight day of April, the same yeere 1538. that hauing before declared to the world, the manifold causes, why hee had resu­sed the Councell, which the Bishop of Rome fained hee would celebrate in Mantua, prorogued afterwards, without assignation of any certaine place, it seemed not conuenient to protest, as often as hee did excogitate a new way, and to refuse that Councell, which the Pope [...] de a colourable shew that he would celebrate. Hee said that that declaration desended his, and his King­domes cause, against all the attempts, that either Paul, or any other Pope could make, which he was willing to confirme with this Epistle, to excuse him­selfe for not going to Ʋicenza, more then hee would haue done to Mantua, though no man desired a publike assembly of Christians more then him­selfe, so that the Councell bee generall, free, and picus, such as hee hath de­scribed in his protestation against the Councell of Mantua. And as nothing is more holy then a generall Conuocation of Christians, so nothing is more preiudiciall and pernicious to religion, then a Councell abused for gaine and profit, or confirmation of errours. That it is called a generall Councell, be­cause all Christians may speake their opinions; and that it cannot bee called generall, where onely they are heard, who are resolued to put themselues on the Popes side, in all matters, and where the same men are plaintifes, defen­dants, aduocates, and iudges. That all may bee sayd of Viconza which, in his declaration, hath been said of Mantua. And briefly repeating a short con­tents thereof, hee sayd, if Frederick Duke of Mantua hath not yeelded so much to the Popes authoritie, as to grant him his Citie in that manner that he would; why should we so much esteeme it, as to goe whither hee plea­seth? If the Pope hath power from God to call Princes whither hee will, why can hee not choose what place hee listeth, and make himselfe obeyed? If the Duke of Mantua can, with reason, denie the place which the Pope hath chosen, why cannot other Kings and Princes refuse to goe thither? And if all Princes should denie him their Cities, where would be his power? what a thing would it haue beene, if all men had put themselues into the iourney, and being arriued there, should haue beene shut out of doores by the Duke of Mantua? That which happened for Mantua, may happen likewise for Vicenza.

The Legats went to Vicenza at the time appointed, and the Pope to Nizza, The Legates toe to Vi­cenza. in Prouence at the same time, to speake personally with the Emperour, and French King, which hee gaue out was onely to make peace betweene those A conference in Nizza be­tweene the Pope, French K. and King of Spaine. two great Princes, though his principall ende was to draw the Dukedome of Milan into his house. I here the Pope, amongst other things, desired them both to send their Ambassadours to the Councell, and to cause the Prelates which were in their traines to goe also, and to giue order that those that were at home in their Kingdomes should begin their voyage thither. For [Page 86] gluing the order they both excused, and said, that first it was fit to informe themselues by the Prelates, of the necessities of their Churches; and for sen­ding those that wore present, that it would bee hard to perswade them to goe before they had consolted with others. The Pope was so easily satisfied with the answere, that it was doubted, whether hee more desired the affir­matiue, or the negatiue. Therefore this Treatie being vnprofitable, as were all his other in that meeting, hee went his way, and, being at Genua, in The Councel is defened vnull Easter. his returne, receiued letters from his Legates, who were at Ʋicenza, yet alone without any Prelate; wherefore hee recalled them, and by his Bull, dated the eight of Iulie, prolonged the terme of the Councell vntil the next Easter day.

This yeere, the Pope brake the wise patience, or rather dissimula­tion, which, for foure yeeres together, hee had vsed towards England, and sent against the King a terrible thundering Bull, such as neuer was The Pope thundereth a­gainst the K. of England. vsed by his predecessours, nor imitated by his successours. Which ful­mination, hauing its originall from the Manifests, published against the Councel of Mantua, and Ʋicenza; my purpose requireth, I should make men­tion thereof. Besides, for the vnderstanding of many accidents which shall bee related heereafter, it is necessary to repeate this euent, with the parti­culars of it.

The King of England hauing denied his obedience to Rome, and decla­red himselfe head of the English Church, the yeere 1534. as hath beene said in its place, Pope Paul, immediately after his assumption, was continually instigated by the Emperour for his owne interests, and by the Court, which thought by that meanes, either to regaine England, or set it on fire, to fulmi­nate against that King: which hee, as a man well experienced in the world, iudged would bee to little purpose; considering, that if the thunders of his predecessors neuer had good successe, when they were beleeued and fea­red by all, there was lesse hope they could effect any thing, after a do­ctrine was published, and receiued by many, which did contemne them. Hee thought it wisedome to hold a weapon within the scabberd, which had no other edge, but what was giuen by the opinion of those against whom it was vsed. But the beheading of the Cardinall of Rochester happening in the yeere 1535, the other Cardinals were earnest in remonstrating vnto him what a shame, and how great a danger it was to the Order, which euer was esteemed most sacred and inuiolable, if such an example should bee suffe­red to passe. For the Cardinals defend the Popedome boldly with all Prin­ces, because they are assured of their liues: which assurance, when it shall be taken away, and made knowen to the Seculars, that the Cardinals may bee iusticed, they should doe their businesse with too much feare: Notwithstan­ding, the Pope forsooke not his resolution, but found a temper, neuer vsed by any of his predecessors, to lift vp the thunderbolt with his hand and to threa­ten to shoote, yet to hold it without flinging it abroad, and so to satisfie the Cardinals, the Court, and others, and not to put the Papal authoritie in ha­zard. Therefore he framed a Processe and most seuere sentence against that King the thirtieth of August 1535. and withall suspended the publication, during his pleasure. Yet secretly he let the copie goe into the hands of some [Page 87] that hee knew would cause it to bee deliuered to the King, dispersing the rumor of the Bull that was framed, and the suspension, with fame, that ve­ry suddenly hee would remooue the suspension, and come to publication, yet with deseigne neuer to proceede so farre.

And though hee wanted not hope, that the King either for feare of the excommunication framed, or by the inclination of his people, or by the sa­tietie of punishments, vsed against those that disobeyed his Decree, would induce himselfe, or by the mediation of the Emperour, or French King, (when by reason of the occurrences of the world, hee should bee constrai­ned to vnite himselfe with either of them) would bee induced to yeeld, yet he was principally mooued by the forenamed cause, that he might not shew the weakenesse of his weapons, and more confirme the King in his sepa­ration. But in the end of three yeeres hee changed his purpose, by reason of the prouocation which the King seemed to vse against him, by sending out manifests against all his callings of the Councell, and by opposing his acti­ons, though without particular offence of his person, and lastly, by hauing prosecuted, cited, & condemned S. Thomas of Canterbury, for a traitour to the The King of England sen­teneeth S. Thomas Bec­ [...]. kingdome, with confiscation of goods, whom Alexander the third canoni­zed in the yeere 1171. for being slaine in defence of the Ecclesiasticall power and liberty, whose solemne feast the Church of Rome doth annually obserue: which sentence was executed by taking the bones out of the graue, which were publikely burned by the hangman, and the ashes sprinkled in the riuer, putting his hands into the treasures, ornaments and reuenues of the Churches dedicated to him, which was to touch a secret of the Popedome, of farre greater importance then the matter of the Councel. Whereunto ioy­ning some hope which hee conceiued from the conference with the French King, which was, that he would assist the malecontents of England, so soone as hee was free from the warres with the Emperour, the 17. of December, he brandished the thunder-bolt of excommunication, made three yeeres be­fore, and opened his hand to cast it forth, which all this while was readie to doe it. The causes alleadged were in substance these. The diuorce, obedience The causes of the excom­munication, and the pu­nishments. taken away, the death of the Cardinall of Rochester, and the proceeding a­gainst S. Thomas. The punishments to the King were, depriuation of his Kingdome, and to his adherents, of whatsoeuer they possessed, comman­ding his Subiects to denie him obedience, and strangers to haue any com­merce in that kingdome, and all to take armes against, and to persecute both himselfe and his followers, granting them their states and goods for their prey, and their persons for their slaues.

But how much the Popes Briefe was esteemed, and his commandements The excom­munication was generally contemned. obserued, the leagues, confederations, peaces, treaties, which by the Empe­rour, French King, and other Catholique Princes, were made with that King, doe euidently declare.

In the beginning of the yeere 1539, new controuersies being raised in 1539 Germanie about religion, and perhaps by men ofbad intentions, who vsed it but for a pretence, there was an assembly held in Francfurt, whither the An assembly is helde in Francfurt a­bout religion. Emperour sent a commissioner; and after long disputation there, it was by his consent concluded, the 19. of April, that there should bee a conference [Page 88] in Noremberg the first of August, to create quietly and louingly of Religion, 1539 PAVL 3. 1. C [...] 15. HENRY 8. 3. F [...] where on the one side and the other, besides the Doctors, other persons of wisedome were to be present, sent by the Emperour; King Ferdinand, and o­ther Princes, to superintend at the colloquie, and deale betweene the parties: and what was determined by common consent, should be signified to all the orders of the Empire, and ratified by the Emperor in the next Diet. The Ca­tholikes would haue the Pope intreated to send also some person to the con­ferent [...] but the Protestants thought it contrary to their protestation; and therefore it was not done. This newes of the assembly being arriued at Whereat the Pope was much offen­ded. Rome, the Pope was offended, as well because there should be a treatie about Religion in Germanie, as because it derogated from the credit of the Coun­cell intimated, though hee cared very little to haue it celebrated, and more particularly because there was a dispute to admit of one to bee sent by him, and in the end his authoritie wholly reiected. Therefore hee suddenly dis­patched into Spaine the Bishop of Monte Pulciano, whose principall message was to perswade the Emperour not to confirme, yea, rather to annihilate the Decrees of that Diet.

The Nuncio had a great and long instruction, first, to complaine grie­uously He sendeth a Nuncio to the Emperor. of the demeanor of Iohn Ʋessalius, Archbishop of London, his Commis­sary, who forgetting his oath made to that Sea, and infinite Benefits receiued from the Pope, and the instruction giuen him by the Emperour, had con­sented to the demands of the Lutherans, with preiudice of the Apostolique Sea, and dishonour of his imperiall Maiestie. That London was corrupted with gifts and promises, the Citie of Ausburg hauing giuen him 250. thou­sand Florins of gold, and the King of Denmarke promised him 4. thousand Florins yeerely, out of the fruits of his Archbishoprique of London, which was taken from him. That he thought to take a wife, and forsake the Church, A Citie in Denmarke. and had neuer entred into holy orders. The Nuncio had commandement to shew to the Emperour, that if the things which London had graunted, were confirmed by him, they would shew that hee was not a sonne of the Apostolique Sea; and that all the Catholique Princes of Germanie complai­ned thereof, and were of opinion that his Maiestie would not confirme them. Hee gaue order also to propose vnto him his interests concerning the Dutchie of Ghelderland, and the election of the King of the Romans, to moue him the more; putting him also in minde that hee could not haue Germanie at his disposition, by tolerating the Lutheran heresies, as London and others did perswade. For it is a thing long since knowen, that principalities can­not in likelihood be preserued where Religion is lost, or where two religions are suffered. That this happened to the Emperors of the East, who hauing a­bandoned the obedience due to the vniuersall Bishop of Rome, lost their for­ces & Kingdoms. That the cunning of the Lutherans was manifest, who haue proceeded maliciously with his Maiestie, and that, vnder the colour of esta­blishing their Religion they doe euer procure something else. That an exam­ple thereof was the Diet of Spira in the yeere 1526, of Noremberg 1532, and of Calano 1534. when the Duke of Wittenberg regained the Dutchie, which shewed that those commotions of the Landgraue and the Lutherans were not for religion, but to take that state from the King of the Romanes. [Page 89] That hee should put him in minde that, when hee made an accord with the Lutherans, the Catholique Princes would not endure such a disorder, that his Maiestie should haue more power ouer them then ouer the Protestants, and would thinke vpon new remedies. That there are many other lawfull and honest wayes to reduce Germanie, the Pope being resolued to afford him all possible ayde, according to the proportion of his forces. And when his Maiestie shall haue well thought thereon, he will finde that these capitulati­ons cannot bee approoued, without making all Germany Lutheran; which were wholly to depriue himselfe of authority. For that Sect excludeth all superiority, extolling liberty, or rather licence aboue all. That he should put into the Emperours head to augment the Catholique League, and to take from the Lutherans their adherents, as much as hee could, and to send as much money as was possible into Germanie, to promise, and really to giue it to those that follow the Catholique league. That it were good also, vnder colour of Turkish affaires, to send a competent number of Spaniards or Ita­lians into those parts, lodging them within the territories of the King of the Romans. That the Pope was resolued to send some person to the Catho­lique Princes, with money, to gratifie those that shall be fit for his purpose. That he should exhort Caesar, to make such an Edict, as the King of England made in his Kingdome, causing a rumour to bee spread cunningly, that his Maiestie negotiated with the sayd King, to reduce him to the obedience of Rome. The Pope gaue commission also to the sayd Montepulciano to com­plaine to the Emperour, that his sister, Queene Mary, Gouernesse of the low Countries, secretly fauoured the Lutherane part, that shee purposely sent The Nuncio complaineth against the Emperors si­ster, Gouer­nesse of the low Coun­tries. men vnto them, that, when the Catholique league was to be established, shee wrote to the Elector of Triers, that hee should not enter into it, and so that good worke was crossed; that shee hindered the Lord of Lauaur, the French Ambassadour, from going into Germanie, to consult with the King of the Romanes, and the Legate of his Holinesse about religion: which hee did be­leeue proceeded notfrom her owne will, but from the counsell of her bad ministers.

But because mention is made of the Edict of the King of England in mat­ter The Edict of religion made by K. Henry the 8. of Religion, it will not bee amisse to recount heere, how Henry the eight in the time of the Diet of Francfort, either because he thought to doe God ser­uice by not permitting innouation of religion within his Kingdome, or to shew constancie in what hee had wrote against Luther, or to giue the Pope the lie, who laid an imputation vpon him in his Bull, that hee had publi­shed hereticall doctrine in his Kingdome, made a publique Edict, whereby hee commanded that the reall presence of the true and naturall body and blood of our Lord Iesus Christ, vnder the kindes of bread and wine, there remaining no substance of those elements, was to bee beleeued throughout all England, as also that Christ was wholly contained vnder the one and the other kinde; that the communion of the Cup was not necessary; that it was not lawfull for Priests to marry; that religious men, after their profes­sion and vowes of chastity, were bound alwayes to keepe them, and to liue in Monasteries; that secret and Auricular confession was not onely profita­ble but also necessary; that the celebration of Masse euen priuate, was an [Page 90] holy thing, which hee commanded should bee obserued in his Kingdome. He prohibited all to doe or teach any thing contrary to these articles, vpon paine to be punished as heretiques. It is to bee marueiled at, how the Pope, who a little before thundered against that King, was constrained to prayse his actions, and to propose him to the Emperour for an ensample to be imi­tated. So a mans proper interest makes him commend and blame the same person.

But the Pope, after hee had dispatched Montepulciano; seeing that by cal­ling the Councell, and after deferring it, though hee entertayned the world, yet hee lost reputation, thought it necessary to leaue that ambiguous pro­ceeding, which howsoeuer it had giuen men satisfaction heeretofore, yet in A consultati­on about the Councel. progresse of time it might produce some sinister effect. And hee made a secret resolution, to declare himselfe, and to forsake ambiguities; and in the consistory, hauing related what had happened, and proposed that it was necessary to make a constant and firme resolution, hee put the matter in consultation. Some of the Cardinals, to deliuer themselues from feare, which euery other day amazed them, did not approoue the suspension, but desired an expresse declaration that there should bee no Councell at all, be­cause it appeared not how the difficulties could bee ouercome, before there was a reconciliation betweene Princes, a necessary meanes, without which there was no hope it could bee celebrated. But the wiser sort were balan­ced betweene this and another feare, that there might bee Nationall Coun­cels, or other remedies vsed, more offensiue to them then a generall Synode; and therefore the maior part gaue consent for the suspension during pleasure: thinking that when it should seeme not fit to bring it to effect, it might bee continued, by pretending the discord betweene Princes, or some other thing; and that if there happened any danger of a Nationall Councell, or of Col­loquies, or ought else, it might bee remooued by promoting the Generall Councell, and assigning vnto it place and time; and afterwards it might bee called, or let alone, as time should aduise. The match was made, and a Bull The Councel intimated is suspended du­ring pleasure. was framed the thirteenth of Iune, by which the Councell intimated was suspended during pleasure of the Pope and the Apostolicall Sea.

But Montepulciano the Nuncio, who went into Spaine, executed his com­missions with the Emperour; who, either for the cause alledged by the Nun­cio, or for some respects of his owne, declared not himselfe whether hee dis­sented or assented to the Colloquie, appointed to be held at Noremberg in Au­gust. Afterwards, by reason of his wiues death, and the rebellion of Gant, with part of the low Countries, hee had occasion, by pretending affaires of greater importance, to leaue the matter in suspence, and so the whole yeere 1539. passed.

When I set my selfe to write this Story, considering the number of Collo­quies, some onely intimated, and some held, to compose the differences in religion, I doubted whether it was fit to make mention of all, hauing con­cluding reasons for the one part and the other. In the end, considering that I haue proposed to my selfe to relate all the causes of the Councell of Trent, and obseruing that none hath beene intimated or held, but to hinder, or di­uert, or delay, or to hasten and accelerate the Councell, I resolued to make [Page 91] mention of euery one, especially for the fruit which may be gathered from 1540 PAVL 3. CHARLES 5. HENRY 8. FRANCIS 1 1540 the knowledge of the notable particulars which happened in them: as in that which was appointed the yeere following, which had his begin­ning thus.

The Emperour went to the low Countries by the way of France, to ac­commodate those seditions, and Ferdinand mett him there where one of the most principall businesses, conferred of betweene them both, was to finde a way of composition for matters of religion in Germanie, which being exact­ly handled by the body of the Emperours Councell, all did incline to insti­tute a Colloquie herein.

This comming to the eares of Farnese, who was Legate there, and had ac­companied Cardinal Far­nese the Popes Legate dissua­deth the Col­loquie. the Emperour in the voyage (which Cardinall, though a youth, vnder the age of twentie yeers, yet had in his company many persons fit for businesse, and amongst others, Marcellus Ceruinus, Bishop of Nicastro, who after was Pope, and called Marcellus the second) hee opposed this resolution, and treating with the Emperour, Ferdinand, and with al those of the Councel he put them in mind, that the Protestants had beene often dealt withall, for peace, beginning ten yeeres since in the Diet of Ausburg, but still without ef­fect: And in case any conclusion had beene made, it would haue beene vaine and fruitlesse. For they dayly change their opinion, not following any cer­taine doctrine, and haue opposed euen their owne Augustan confession. That they are slipperie as Eeels. First they were desirous that the abuses and vices should be remooued; now they will not haue the Papacie amended but ex­tinguished, and the Apostolicall Sea, rooted out; and all Ecclesiasticall iuris­diction abolished. And if euer they were petulant, they would be then much more, when the peace was not well confirmed with France, and the Turke threatned Hungarie. That there was no hope to perswade them, because the controuersies were vpon innumerable doctrines. And because there are ma­ny Sects among them, it is impossible to accord with all; besides, that the greater part of them hath no other end, but to possesse the goods of others, and bereaue the Emperour of his authoritie. It was true that the instant Turkish warre perswaded an agreement in Religion; but this was not to be done in particular or Nationall Diets; but in a generall Councell, which might immediately be intimated. For where Religion is in question, no mu­tation can be made without common consent. That Germany is not onely to bee respected, but France, Spaine, Italie, and other people, without whose counsell if Germany shall make a change, there will arise a dangerous diuision of that Prouince from the rest. That it was a most ancient custome; euen from the time of the Apostles, to compose controuersies with a Councell onely, and that now all Kings, Princes, and godly men desired it. That peace may now easily be concluded betweene the Emperor and the King of France, & immediatly after a councel called, and in the meane space indeauours may be vsed to increase the number and power of the Catholique league of Ger­many, which, by intimidating the Protestants, will cause them to submit themselues to the Councell, or at the least they will bee enforced by the Ca­tholiques; and when it shall be necessary to resist the Turke, the Catholique league, being strong, may constraine the Protestants to contribute: which in [Page 92] case they will not doe, it was necessarie of two euils to chuse the lesser, it be­ing a greater fault to offend God by abandoning the cause of Religion, then to want the assistance of one part of a Prouince. And the rather, because it is not easie to iudge who are more contrary to Christ, the Protestants or the Turkes. For these desire to inthrale our bodies, but those, both bodyes and soules together. All the discourses and parlies of the Cardinal had for their conclusion, that it was fit to call a Councell, and to begin it that same yeere, and not to treate of Religion in the Diets of Germanie, but to labour or augment the Catholique league, and to make peace with the King of France.

The Emperour after much deliberation, concluded that he would labour for a concord, and gaue order for a Diet to be held in Germany, where Fer­dinand thought good, inuiting the Protestant Princes to be there in person, and promising publike securitie vnto all. Cardinall Fernese, hearing of this The Legate departeth. conclusion, made without his knowledge, went immediately away, and pas­sing by Paris, obtained of the King a seuere edict against the heretiques, and Lutherans, which being published, was executed in that citie, and after throughout all France with much rigour.

In Germanie the Diet was called by Ferdinand in Aganoa, where the Catho­ligue The Diet of Aganoa about Religion. Doctors, and many Protestant Preachers and Ministers met together; and the Elector of Triers, the Palatine, Duke Lewis of Bauaria, and William, Bishop of Argentina, were deputed for mediators betweene the parties. The Protestants being required to present the heads of the doctrine in controuer­sie, answered that they had giuen vp their cōfession in Ausburg, ten yeers since, and an Apologie in defence of it; that they perseuered in that doctrine, and were ready to giue an account thereof vnto all men: and not knowing what the aduersaries reprehended, they had no more to say, but expected to vnder­stand from them what it was they esteemed contrary to trueth, for so the matter will come to a conference, and themselues wil not faile to set peace be­fore their eies. The Catholiques tooke them suddenly at their word, & assen­ting to what the others proposed, inferred that it was fit to esteem for appro­ued all things passed in that Diet, and to account the Decree firme and stable which was published in the Recesse, and to lay before them the forme of re­conciliation begun in that Diet. The Protestants, knowing their disaduan­tage, in case they followed that forme, and the preiudice which that decree would haue inferred, vrged for a new forme, and to haue all the preiudices taken away. On the other side the Catholiques demaunded, that in regard all preiudice was to be remoued, those things that the Protestants had done should be rectified, and the Church goods, taken by them restored. The Protestants replyed, that the goods were not taken away, but, by renouati­on of the true doctrine, were reapplyed to those lawfull and honest vses, vnto which they were destinated in their first institution, from which the Cler­gie had degenerated, and therefore that it was necessarie to decide the points of the doctrine before they talked of the goods. And the contentions in­creasing, Ferdinand cōcluded that a new forme, not preiudicial to any, should be instituted, that the Doctors that treated on both sides should be equall in number, and that it should be lawfull for the Pope to send his Nuncij thither, & that the place of the Colloquie should be changed, which should begin in [Page 93] Wormes, the eight and twentieth of October next if the Emperour thought good. The Protestants accepted the Decree declaring that they refused not the presence of the Nuncij, but intended not to attribute thereby any primacie to the Pope, nor authoritie to them.

The Emperour confirmed the Decree, and gaue order for the assembly; and appointed Granuel for his Commissioner there: who going thither with his sonne, the Bishop of Arras, who after was Cardinall, and three Spa­nish Colloquie in Wormes without effect. Diuines, began the Colloquie, and made a very godly discourse, and fit for pacification. A few dayes after, there arriued Thomas Campeggio, Bishop of Feltre, Nuncio to the Pope. For his Holinesse, though he saw that euery To which the Pope sendeth a Nuncio. treatie of religion in Germanie was pernicious to his affaires, and therefore had vsed all diligence to breake off that conference, yet hee thought it lesse hurt to giue consent vnto it, then suffer it to bee done against his will. The Nuncio, according to the Popes instruction, at his entrie, made a discourse, that the quiet of Germany was alwayes procured by the Popes, and especi­ally by Paulus 3. who for that cause, had intimated a generall Councell in Viconza, howsoeuer he was constrained to deferre it, vntill another time, because man went thither, and now was resolued to intimate it againe in a more conuenient place: in which, that the matter of religion might be han­dled with fruit, hee had graunted to the Emperour, that a Colloquie might bee held in Germanie, which might bee an entrance; to dispose them to the resolution of the Councell, and had sent him to bee present there, and to assist. Therefore hee prayed them all to aime at concord, promising that the Pope would doe whatsoeuer with pietie hee could. There arriued also The Pope sendeth ano­ther Nuncio vnder a false name. the forenamed Bishop of Capo d'Istria, who, though sent by the Pope, as one who well vnderstood the humors of Germany, yet came as sent from France, that he might doe the Pope better seruice vnder another name. Hee caused an Oration to be printed, the subiect whereof was, the vnitie and peace in the Church, but the scope to shew that a Nationall Councell, was not the meanes to attaine thereunto. And this hee distributed amongst as many men as hee could, to interrupt the Colloquie, which had a resemblance of it. Much time was spent, in giuing forme to the conference, as well for se­crecie, as for the number of the Doctors which were to speake. And there were some who studiously protracted the time, as well for the diligent in­deuours of the Nuncio Campeggio, as the secret negotiations of Vegerius. Fi­nally it was ordered that Iohn Ecchius should speake for the Catholikes, and Philip Melancthon for the Protestants, and that the subiect should bee original sinne. While these things went on in Wormes, the Popes Nuncio, residing with the Emperour, ceased not to perswade his Maiestie, that the Colloquie would bring foorth some great schisme, and make all Germanie Lutheran, and not onely take obedience from the Pope, but weaken his owne also. Hee repeated the same conceits which Monte-Pulicano, vsed to hinder the Collo­quie appointed in the Diet of Franckfort, and those that were vsed by Cardi­nall Farnese to hinder that of Aganoa. In conclusion, the Emperour, consi­dering these reasons, and the aduices giuen him by Granuel, of the difficulties which he incountered, thinking to doe the worke better in his owne person, hee resolued the Colloquie should not proceed. Wherefore Ecchius and Me­lancthon [Page 94] hauing spoken three dayes, the conference was interrupted. For 1541 PAVL. 3. CHARLES 5. HENRY 8. FRANCIS 1. 1541 The Diet of Ratisbon. letters came from the Emperour, which recalled Granuel, and referred the rest to the Diet in Ratisbon.

That began in March 1541. The Emperour was personally present, with great hope to end all discords, and to vnite Germany in one Religion. For which purpose hee also had desired the Pope to send a Legate, a man learned and discreete, with most ample authoritie, that there might bee no neede to send to Rome for any thing, but all might be there immediately de­termined, which by the Diet and the Legate should bee thought conueni­ent; saying, that for this end hee had yeelded to the great importunitie of the Nuncio residing with him, to breake off the Colloquie of Wormes.

The Pope sent for his Legate Iasper Cardinall Contarini, a man much e­steemed, Iasper Conta­rini the Popes Legatin Ra­tisbon. for his singular honesty and learning, and put also into his com­pany men instructed in all the interests of the Court, with Notaries to make Instruments of whatsoeuer should bee handled or spoken: hee gaue him Commission, that if he foresaw that they went about to doe any thing His instructi­on. which might tend to the diminution of the Papall authoritie, hee should interrupt it, by propounding a generall Councell, the onely and true re­medie; and in case the Emperour were forced to yeeld to the Protestants in any preiudiciall matter, he ought to forbid it, by the Postolique authori­tie, and, if it were done, to condemne it, and to declare it voyde, and, to leaue the Diet, but not the Emperours company.

Being arriued at Ratisbon, the first thing hee had to doe with the Em­perour, The first ne­gotiation with the Emperour. was to excuse the Pope, that hee had not giuen that ample autho­ritie, and absolute power which his Maiestie desired. First, because it is so annexed to the very bones of the Papacie, that it cannot be granted to any other; secondly, because neither words nor clauses are found; by which the authoritie of determining controuersies of Faith can bee communicated by the Pope, the Priuiledge of not being able to erre being giuen to his per­son onely; in those words, I haue prayed for thee, Peter: But that the Pope had giuen him all manner of power to agree with the Protestants, so that they deny not the Principles, which are, the Primacie of the Apostolique Sea, instituted by CHRIST, the Sacraments, as they are taught in the Church of Rome, and what else is determined in the Bull of Leo, offering in other things to giue Germany satisfaction. And hee desired his Maiestie not to giue eare to the propose of any thing not fit to be granted, without the priuitie of other Nations, to auoyd all dangerous diuision in Christendome. It is necessa­rie to make particular mention of the things that passed in that Diet, 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; [Page 95] 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 [Page 96] 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 Pr [...]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 the Emperour related in publique Diet whatsoeuer was done vntill The Empe­rours opinion concerning Religion, to which the La­g [...] doth a­gree. that time, and communicated vnto them the writing of the Legat, and con­cluded, that hauing vsed all possible diligence, hee saw not what more could be done, but only to deliberate, whether (sauing the recesse of the Diet of Ausburg) the articles agreed on in this conference, ought to bee receiued, as being Christian, nor any more to be disputed of, at the least vntill a generall Councell, which shall be held very shortly, (of which opinion the Legat see­med [Page 97] to bee) or, in case there were no Councell, vntill a Diet, where all the controuersies of religion may bee exactly handled.

The Electors approoued for good, and vndoubtedly profitable, that the Articles agreed on in the conference, should by all be receiued, vntill the time of the Councell; in which they may bee examined againe, or, in case that faile, in a Nationall Councell, or Diet, because it would serue to make a per­fect The answere of y ^e Electors. reconciliation in the Articles, not accorded as yet. But yet they prayed his Maiestie to goe on, if there were any hope to make any further agreement in that Diet: and if opportunity serued not, they thought it good, that, by his fauour, a generall or Nationall Councell, might bee called in Germanie, as soone as might bee, that the vnion might wholly be established. The Pro­testants The answere of the Pro­testants. made the same answere, onely declaring themselues, that as they de­sired a free and Christian Councell in Germanie, so they could not consent to any, where the Pope and his Ministers, had power to heare and iudge the causes of religion. But the Bishops and some few other Catholike Princes, The answere of the BB. and of the Catho­like Princes. answered after another manner; first, confessing that in Germanie, and other Nations, there were many abuses, sectes, and heresies, which could not bee extirpated without a generall Councell; adding, that they could not assent to any change in religion, ceremonies, and rites, seeing that the Popes Legate offereth a Councell within a short time, and that his Maiestie will treate with his Holinesse thereof. But in case the generall Councell could not bee celebrated, they desired that the Pope and Emperour would ordaine a Na­tionall Councell in Germanie; which if they would not doe, another Diet should bee assembled, to roote out the errours; and that they were resolued to adhere to the old religion, as it is contained in the Scripture, Councels, doctrine of the Fathers, and also in the Imperiall Recesses, especially in that of Ausburg. That they will neuer consent to receiue the Articles accorded in the Colloquie, because some of them are superfluous, as are the 4. first, and because there are words in them, not conformable to the custome of the Church; besides some positions, which are partly damnable, and partly to be tempered; and because the Articles accorded, are of lesse moment, and those of consequence remaine in controuersie: and because the Catholikes of the Col­loquie had granted too much to the Protestants, whereby the reputation of the Pope, & the Catholike states was wounded. They concluded it was better the acts of the Colloquie were left to their place, and whatsoeuer belonged to religion, deferred to a generall Councell, or Nationall, or a Diet. Not the opi­nion only of the Catholikes, that the Emperors proposition was too aduan­tagious for the Protestants, caused them to make this answere, but also because the three Catholike Doctors of the Colloquie dissented amongst themselues.

But the Legate vnderstanding that the Emperour had named him, as consenting to the establishment of the things accorded, as well for feare, as at the instance of the Ecclesiastikes of the Diet, he went to the Emperour and complained, that his answere was ill interpreted, and that hee was bla­med The Legate complaineth that his an­swere was mistaken. for hauing giuen consent, that the things accorded, should be tolerated vntill the Councell; that his minde was, that nothing should be resolued on, but all sent to the Pope, who promised by the faith of a good Pastour, and Vniuersall Bishop, that all should bee determined by a generall Councell, or [Page 98] by some other way, equiualent, sincerely, and without passion, not hastily, but maturely, alwayes ayming at the formed of God. That his Holinesse had to the same end, in the beginning of his Papacie, sent letters and Nuncij to the Princes, to celebrate the Councell, and after did intimate it, and sent his Legats to the place; and if hee had endured so many ireaties of religion in Germanie, with small reuerence of his authoritie, to whom onely it apper­taineth to make them, it was vpon his Maiesties purpose, and promise that all should bee for the beste, that it was vnreasonable, that Germanie should as­sume that to her selfe, with iniurie to the Apostolik Sea, which belongeth to all nations of Christendome. Wherefore the Popes clemencie was no lon­ger to be abused, by concluding that in a Diet, which belongeth to him, and the Church vniuersall, but sayd, that the booke, and all the actes of the Colloquie, together with the opinions of both parties, was to bee sent to Rome, and the determination of his Holinesse to bee expected. And not sa­tisfied with this, hee published a third writing, in which hee sayd, that his writing giuen to the Emperour, concerning the treatie of the Colloquie be­ing diuersly interpreted, some expounding it, as if hee had consented to the Articles accorded of, vntill the generall Councell, and others vnderstanding that hee had referred both these, and all other things to the Pope, to the end there may remaine no doubt heerein, he declareth that in the writing he had no intention to decide any thing in this businesse, nor that any Article should bee receiued or tolerated vntill the future Councell, and least of all did then decide or define them, but had referred the whole treatie, and all the Articles thereof vnto the Pope, as hee did referre them still. Which ha­uing declared to the Emperour by word, hee would also declare and con­firme it to the whole world in writing.

And hee was not contented with this, but, considering that all the Ca­tholike Princes, euen the Ecclesiastikes, did agree in demanding a Nationall Councel, and that, in his instruction, he had straight charge from the Pope to oppose himselfe when that should bee vrged, though they would doe it with his authoritie, and with the presence of the Apostolicall Legats to shew what danger it would be to mens soules, and iniurie to the Popes authoritie, from whom would be taken the power which God hath giuen him, and granted to one Nation; to put the Emperor in mind how himselfe, being in Bolonia, dete­sted a Nationall Councel, knowing it to be pernicious to the Imperiall autho­ritie, because the Subiects, incouraged by seeing power giuen them to inno­uate in matter of religion, would thinke to doe the like in the temporall state, and that his Maiestie, after the yeere 1532. would neuer haue an Imperiall Diet celebrated in his presence, lest he should giue occasion of demanding a Nationall Councell: he treated most seriously with the Emperour, and with euery one of the Princes, and besides published a writing addressed to the Catholikes. Hee said therein that hee had diligently considered what a pre­iudice it would bee, if the controuersies of doctrine should bee referred to The Legate publisheth a writing to disswade all treaties about rel [...]ion in a Nationall Councell. the Councell of a Nation, and thought it his duetie to admonish them, that they should by all meanes remooue that clause, for that it was most mani­fest that questions of faith could not bee determined in a Nationall Coun­cell, because it concerned the Vniuersall state of the Church; and if any [Page 99] thing were determined therein, it would bee voyde and of no force. And, as in not celebrating such a Councell (as hee was perswaded they would not) they should doe a thing most acceptable to his Holinesse, who is head of the Church, and of all Councels, so the celebration of it would bee most offensiue to him. That it was a cleere case; that by this meanes greater [...] ­ditions would arise in matter of Religion, as well in other Nations, as in that most noble Prouince. That hee would not omit this duetie, both to obey the instruction of his Holinesse, and not to bee wanting to the charge of Legation layd vpon him.

The Princes answered this writing of the Legate, that it was in his The answere of the Prin­ces to the wri­ting. power to remedie all the inconueniences which might arise, by perswading his Holines; that a generall Councel might be intimated and celebrated with­out any more procrastination. That by this meanes all occasion of a Nati­onall Councell (which all the States of the Empire desired and prayed for) would bee remooued. But if the generall Councell, so often promised, and last of all by himselfe, were not brought to effect, the manifest necessi­tie of Germanie required, that the controuersies should bee determined in a nationall Synod, or in an imperiall Diet, with the assistance of the Popes Legate. The Protestant Diuines answered also in a long writing, and said, The answere of the Prote­stant Diuines. that neither greater seditions, nor any at all could arise, when the contro­uersies of Religion shall bee composed according to the word of God, and manifest vices corrected according to the doctrine of the Scripture, and the vndoubted Canons of the Church. That to determine of faith hath ne­uer been formerly denied to Nationall Councels, because CHRIST hath pro­mised his assistance, where two or three shall bee assembled in his Name. That the number was great, not onely of Nationall Councels, but euen of a very few Bishops, which haue determined the controuersies, and ordered the manners of the Church in Syria, Greece, Affrique, Italie, France, and Spaine against the errours of Samosatenus, Arrius, the Donatists, Pelagius, and other heretiques; whose determinations cannot bee called voyde, of no force, and vaine, without impietie. That it hath beene granted to the Sea of Rome to bee the first, and to the Pope to haue the chiefest authoritie a­mongst the Patriarkes; but that it is not found in any Father, that hee hath beene called head of the Church, or of the Councels. CHRIST onely is head; Paul, Apollos, and Cephas are but Ministers of the Church. That what may bee expected from Rome the discipline there obserued so many ages, and the tergiuersation to celebrate a lawfull Councel doe declare.

But the Emperour, after long discussion, the 28 of Iuly made the Re­cesse of the Diet, remitting the whole action of the Colloquie vnto the generall Councell, or National Synod of Germanie, or a Diet of the Em­pire. He promised to goe into Italie, and to treate with the Pope for a Coun­cell; which if hee could not obtaine either generall or Nationall, hee would intimate a Diet of the Empire within eighteene moneths, to settle the mat­ters of Religion, and bee a meanes that the Pope should send thither a Le­gate. Hee commanded the Protestants to receiue no new opinions, but those that were agreed on, and the Bishops to reforme their Churches. Hee commanded that the Monasteries should not bee destroyed, nor the goods [Page 100] of the Church vsurped, nor any man sollicited to change religion. And, to 1542 PAVL 3 CHARLES 5.—HENRY 8. FRANCIS 1. giue the Protestants greater satisfaction, hee added, that, concerning the do­ctrines not as yet accorded, he prescribed them nothing; but that they ought not to destroy the Cloysters of the Monkes, but reduce them to a holy and Christian amendment, that the Ecclesiasticall goods should not bee v­surped, but, left to the ministers; without regard of diuersitie of religions that no man should bee mooued to change his religion, but those receiued who change it willingly. Hee suspended also the Recesse of Ausburg, for as much as concerned religion, and the things depending thereon, vntill the controuersies were determined in a Councell or Diet.

After the Diet was ended, Caesar passed into Italie, and discoursed with A conference betweene the Pope and Em­perour in Lucca. the Pope in Lucca, concerning the Councell, and the Turkish warre, and concluded that the Pope should send a Nuncio into Germanie, to take reso­lution both in the one matter and the other, in the Diet which should bee held in Spira in the beginning of the next yeere, and that the Councell should bee held in Ʋicenza, as was before appointed. The Pope signified the conclusion to the Senate of Ʋenice, who thought not fit, for diuers re­spects, that so great a multitude should meete in the Citie, and should treate of the Turkish warre, as certainely they would haue done, either with a purpose to effect it, or at the least to make a faire shew. Whereupon they The Veneti­ans will not suffer the Councell to be held in Vi­cenza. answered, that, the case being altered by reason of an accord which they lately had made with the Turke, they could not continue in the same opi­nion, because Soliman would suspect that they mooued the Christian Prin­ces to conspire against him. Hereupon the Pope was constrained to al­ter his deseigne. But the Cardnall Contarini was much calumniated in the Court of Rome, where an opinion arose, that hee was somewhat affected to The Legate Contarins was suspected of Lutheranisme Lutheranisme; and those that spake least hurt of him, sayd, that hee oppo­sed not as much as hee ought, and that hee had put the Popes authoritie in hazard. The Pope also distasted his seruice, though hee were mightily defended by the Cardinall Fregoso. But at his returne to his Holinesse, whom hee found in Lucca expecting the Emperour, hee rendred an account of his Legation, and gaue absolute satisfaction.

The yeere 1541. ended thus: and in the next the Pope sent Iohn Morone, Bishop of Modena, to Spira, where the Diet was held in presence of Fer­dinand: 1542 Iohn Morone is sent Nun­cio to the Di­et of Spira. who, according to his commission, declared, that the Popes minde concerning the Councell, was the same as before; that is, that it should one day bee celebrated; that hee had suspended it by Caesars consent, to make way first to some concord in Germanie: but seeing this to bee in vaine, hee returned to his former opinion, not to deferre the celebration of it. But that hee could not consent to make it in Germanie, because hee meant to bee there in person, and that his age, and length of the way, and so great a change of the ayre hindered his going into that countrey. And that it seemed not more commodious for other Nations. Beside, that there was a great pro­babilitie to feare, that the differences could not be handled without commo­tions. Therefore, that Ferrara, Bolonia, or Piacenza (all great and most oppor­tune cities) seemed to him more fit. But in case they liked them not, hee was contented to call it in Trent, a Citie at the Confines of Germanie. That [Page 101] his will was to begin it at Whitsontide, but for the straightnesse of the time hee had prorogued it to the thirteenth of August. Hee prayed them all to bee present there, and, laying aside all hatred, to handle the cause of God with sinceritie. Ferdinand, and the Catholike Princes thanked the Pope, and sayd, that, not being able to obtaine a fit place in Germanie, as Ratibon or Col­len, they were contented with Trent. But the Protestants would not agree [...] Trent is na­med for the place of the Councel, but the Prote­stants would not consent. ther that the Councell should be intimated by the Pope, or that Trent should be the place, which was the cause why nothing was determined in that Diet concerning the Councell.

Howsoeuer, the Pope sent out a Bull of the intimation, the two and twentieth of May this yeere; wherein, hauing declared his desire to pro­uide The Pope publisheth the Bull of the int [...] against the euils of Christendome, hee sayd, hee had alwayes thought vpon the temedies: and finding none more fit then a Councell, hee was constantly resolued to call it: and, making mention of the Conuocation at Mantua, then of the suspension, after of the Conuocation at Vicenza, and of the other suspension made in Genua, and finally of that other during plea­sure, hee went on to shew the reasons that induced him to continue the same suspension vntill then. These were, Ferdinends warre in Hungary, the rebellion of Flanders against the Emperour, and the things that happened in the Diet of Ratubon, expecting a time appointed by God for this worke. But considering in the end, that euery time is acceptable to his diuine Maie­stie, when holy things are handled, hee resolued to expect no other consent of the Princes; and because hee could not haue Ʋicenza, beeing willing to giue satisfaction to Germanie concerning the place, and vnderstanding they desired Trent, though a Citie more within Italy seemed to him more com­modious, yet his fatherly charity inclined his will to yeeld to their demands; and hee chose Trent to celebrate there an Oecumenicall Councel the first of Nouember next; and that he interposed that time, that his Decree might be published, and the Prelates haue time to arriue at the place. Therefore, by the authoritie of the Father, the Sonne, and the Holy Ghost, and the Apo­stles Peter and Paul, which himselfe exerciseth on earth, by the counsell and consent of the Cardinals, all suspensions being remooued, hee intimateth an holy, Oecumenicall, and generall Councell in that Citie, a fit place, free, and opportune for all Nations, to bee begun the first of that moneth pro­secuted, and ended: calling all Patriarches, Arch-bishops, Bishops, Abbats, and those who by law or priuiledge, haue voyce in generall Councels, and commanding them by vertue of the Oath made to him and the Apostolique Sea, and by holy obedience, and vnder the punishments, by law or custome to bee inflicted vpon the disobedient, to bee there in person, or, in case they shall bee hindered, to make faith of the hinderance, or send proctors: pray­ing the Emperour, the most Christian King, and all other Kings, Dukes, and Princes, to bee personally present, or, in case they cannot, to send Am­bassadours, men of grauitie and authoritie, and to cause the Bishops and Prelates of their Kingdomes and Prouinces to goe thither: desiring further of the Prelates and Princes of Germany, for whose sake the Councell is inti­mated in the place they wished, that the things may bee handled which be­long to the trueth of Christian religion, to the correction of manners, to the [Page 102] peace and concord of Christian Princes and people, and oppression of the Barbarians and Infidels.

The Bull was presently sent from Rome to allso inches, but went not forth in a fit time. For Francis the French King, hauing in Iuly denounced warre, in threatning tormes; against the Emperour and published it by a booke which boo [...] hee made it at the same instant in Brabant, The French King maketh warre against the Emperor. The Emperor excepted a­gainst the Bul, and complay­neth of the French King. [...]nt, and [...].

The Emperour, hauing receiued the Bull of the Councell, answered the Pope, that he was not satisfied with it. For hauing neuer refused any paines, danger, or dost, that the Councel [...]ght bee ended and contrarily the French King hauing alwayes endeauoured to hinder it, reseemed strange vnto him that they were compared and made equall in the Bul; and, rehearsing, all the iniuries which he protended to haue receiued from the King, added also that, in the last Diet at Spira, he had laboured by his Ambassadours to cherish the discords of religion, by promising friendship and fauour to either party. In fine, he referred it to his Holinesse to consider, if the actions of that King did ferue to remedie the mischiefes of the Christian Common-wealth, and to begin the Councell, which hee did euer crosse, for his priuate gaine, and had constrained him, who did perceiue it, to finde a way to reconcile the differences of religion. Therefore, in case the Councel shall not be celebra­ted, that his Holinesse ought not to blame him, but the King, and denounce warre against him, if hee meant to assist the publique good: because this is the onely way, to call the Councell, establish religion, and regaine peace.

The King, presaging what imputations would bee layd vpon him, for The French King waxeth cruell against the Prote­stants, to free himselfe from the imputati­ons laid vpon him by the Emperour. making a warre to the hurt of religion, and hinderance of the seruice of God, which might bee expected from the Councel, preuented it by publishing an Edict against the Lutheranes, commanding the Parliaments to execute it in­uiolably, with seuere charge that all should bee appeached, who had bookes differing from the Church of Rome, that made secret conuenticles, that trans­gressed the commandements of the Church, and especially that obserued not the doctrine of meates, or prayed in any tongue but the Latine; and comman­ded the Sorbonists to be diligent spies against them. Afterwards vnderstan­ding the Emperours cunning, who assayed to incite the Pope against him, he coused the Lutheranes to be really proceeded against, and commanded that a forme to discouer and accuse them, should bee instituted in Paris, proposing punishments to the councealors of them, and rewards to the delators. After­wards hauing full notice what Caesar had written to the Pope, he wrote also He writeth al­so to the Pope against the Emperour. vnto him a long apologie for himselfe, and an inuectiue against the Empe­rour, vpbraiding him with the surprise and sacke of Rome, and with the de­rision added to the losse, by making processions in Spaine for the Popes deli­uery, whom himselfe kept prisoner. Hee discoursed of all the offences be­tweene himselfe and the Emperour, and laid all the blame on him. Hee con­cluded that it could not bee ascribed to him, that the Councel of Trent was hindered or foreslowed, because hee gained nothing by it, and that this was farre from the examples of his ancestors, by whose imitation hee vsed all en­deauours to preserue religion, as the edicts and executions made in France did very well demonstrate. Therefore hee prayed his Holinesse, not to be­leeue [Page 103] the calumnies, and to assure himselfe that hee should finde him ready to assist him in all occasions, either of his owne, or of the Church of Rome.

The Pope not to preiudice the office of a common Father, whereof his predecessours did euer make ostentation, sent Legats to both the Princes, to mediate a pacification, Cardinall [...] to the Emperour, and [...] to The Pope as deth [...] to [...] or paci [...]. the French King to pray them to forget priuate iniuries, for the publique cause, and to bee reconciled, that their discords may not hinder the peace of religion. To Cardinall Contarini, who immediatly dyed, he substituted Car­dinall Cardinal Con­tarini dieth. Viseus, whereat the Court [...]led because hee was not gracious with the Emperour, to whom he was sent. And though the warre waxed hote in so many places, yet the Pope thinking that the wronged his reputati­on The Pope sen­deth 3., Legats to Trent. 154 [...] if he went not on with the Councell, the 26 of August, this yeere 1542. sent his Legats to Trent, to the Synode which he had intimated, Peter Paule Parisius, Iohn Morone, and Reginald [...], the first as a learned, and practised Canonist, the second, as a man fit for negotiation, the third, to shew that, howsoeuer the King of England was alienated from the subiection of Rome, yet the kingdome had a great part in the Councel. To these he dispatched the mandat of the Legation, commanding them to goe thither, and to enter­taine the Prelates and Ambassadours who came vnto them, without making any publike act before they had receiued instructions, which hee meant to send them in time conuenient.

The Emperour also vnderstanding the deputation of the Legats, though The Emperor sendeth Am­bassadours and Prelats to Trent, and so doth the Pope; but the Coun­cell doth not begin. as the case did then stand, he hoped for no good, yet that the Pope might do nothing to his preiudice, he sent thither for his Ambassadours, Don Diego, his resident in Ʋenice, and Nicholas Granuel, together with his Sonne Anthony, Bi­shop of Arras, and somefew Bishops of the kingdome of Naples. The Pope, besides his Legats, sent thither some Bishops, whom he esteemed most faith­full, with order not to make too much hast in their iourney. As well the Popes men as the Emperours, arriued at the time appointed. These presen­ted to the Legats the Emperours mandat, and desired that the Councel should be opened, and the businesse begun. The Legats make delay, and said, that it would be a dishonour to the Councell, to begin it with so small a number, especially where Articles of so great importance were to be handled, as were those which the Lutherans did question. The Imperialists replied, that the matter of reformation might well bee handled, which was more necessarie, and not subiect to so many difficulties. The others alleaged, that it must bee applyed to the vse of diuers Nations, so that the assistance of all was more necessarie therein. In fine they passed to protestations, to which the Legates not answering, but referring the answere to the Pope, no conclusion at all was made. Granuell is sent to the [...] in No­remberg, and Don Dieg, re­maineth in Trent.

The end of that yeere approching, the Emperor gaue order to Granuell to go to the Diet, which was to be held in Noremberg in the beginning of the next, and to Don Diego to remaine in Trent, and to labour that the Councel should begin, or at the least, that those that were assembled should not depart, that in the Diet he might make vse of that shadow of the Councell. In Noremberg Granuel proposed the warre against the Turkes, and that the Emperor might [Page 104] bee assisted against the French King. The Protestants replied, demanding that 1543 PAVL 3. C [...] HENRY 8. FRANCIS 1. the differences of Religion might be composed, and the oppressions which the ludges of the Chamber vsed against them vnder other pretences, though indeed for that cause, might be taken away. Granuel answered, that it neither could, nor ought to be done in that place and time, because a Councell was assembled in Trent to that end. But the excuse was in vaine, because the Pro­testants The Prote­stants refuse to go to Trent and D. Diego returneth to Venice. approued not the Councell, and sayd plainely, that they would not be there. The Diet ended without conclusion, and Don Diego returned to his Ambassage at Ʋenice, though the Legats intreated that, to giue reputation to the businesse, he would entertaine himselfe there, vntill they receiued answer from the Pope.

The Emperours Ambassadour being gone, the Bishops of the Empire fol­lowed; The Legats being left a­lone were re­called. and all the others, hauing leaue to depart vnder diuers colours; at the last, the Legats, after they had beene there seauen moneths, without doing anything, were recalled by the Pope. And this was the end of that Congre­gation. The Emperor, being parted from Spaine by sea to go into Germany by the way of Italy, the Pope resolued to speake with him some where, and de­sired it should be in Bolonia. And to this end he sent Peter Aloisius his sonne to Genua, to inuite him. But because his Maiestie would not goe out of his way; not loose time in his voyage, he sent the Cardinall Farnese to meet him, and pray him to goe by the way of Parma, where the Pope might expect him. But after there being difficultie how the Emperour might enter into that Citie the twenty one of Iune 1543. they met in Busseto: a Castle belonging to the Palauicini, scituate vpon the riuer Tarus, betweene Parma and Pia­cenza. 1543 The Pope and Emperour meete in Bus­seto. The ends of them both suffered not that the businesse of the Coun­cell, and of Religion should be the principall treatie betweene them. But the Emperour being wholly bent against the French King laboured to incite the Pope against him, and to haue money from him for the warre. The Pope, seruing himselfe vpon this occasion, was wholy set vpon the gaining The Pope see­keth to gaine Milan. of Milan for his Nephewes; wherein hee was assisted by Margarite, bastard daughter to the Emperour, married to Octauius Farnese, the Popes Nephew, and in that respect, made Dutchesse of Camerino. The Pope promised the Emperour to combine with him against the French King, to make ma­ny Cardinals of his nomination, to pay him for some yeeres 150000. crownes, leauing also in his hands the Castles of Milan and Cremona. But because the Imperialists required a million of ducats for the present, and an­other million vpon short dayes of payment, nothing could bee concluded: and in regard the Emperour could not longer tarrie, it was agreed to conti­nue the treatie, by meanes of the Popes Ministers, who should follow the Emperour. Caesar shewed he was satisfied with the Councell, that by the sending of Legats, and assistance of those few Prelats, the Catholiques of Germany at the least had knowen his ready mind: and, because the impedi­ments might be imputed to the French King, he concluded that the remedie He mistrustes the Emperour and turneth to the French King. was not to be thought vpon, vntill it did appeare how the warre proceeded. They parted with great demonstrations of mutuall satisfaction; yet the Pope mistrusted the Emperour, and from that time turned his mind toward the French King.

[Page 105] But while he was thus doubtfull, the league betweene the Emperour and the King of England against France, was published, which constrained the Pope wholly to alienate himselfe from him. For hee saw how much that league preiudiced his authoritie, being contracted with one excommunica­ted, anathematized by him, cursed, destinated to eternall damnation, a schis­matique, depriued of his Kingdome and dominions, whose confederation A league be­tweene the Emperour and King of Eng­land. made with whom soeuer was void, against whom also all Christians, Princes were bound by his commandement to take armes, and, which most impor­ted, that still remaining more contumacious, and openly despising his au­thoritie, The Pope was much of­fended with the league. this euidently shewed to the world that the Emperour bare no re­spect vnto him, neither spirituall nor temporall, and gaue example to all, to make no account of his authoritie. And the affront seemed to him the greater, because Clement, who might easily haue temporized in that cause, to please the Emperour, and for his interests, had proceeded against that King, who otherwise was well affected, and deserued well of the Apostolike Sea. To weigh downe these offences, the Pope put in the other ballance, that the French King had made so many lawes and edicts before named, to preserue religion and his authoritie. Vnto which was added that the Pa­risian Diuines the first of August, assembling the people by the sound of a Trumpet, published fiue and twentie heads of Christian doctrine, propo­sing the bare conclusions and determinations, without adding reasons, perswasions, or grounds, but onely prescribing, as it were by authoritie, what they would haue beleeued; which were printed, and sent through all France, confirmed by the Kings letters, vnder most grieuous punishments, against whosoeuer spake or taught other wise, with another new Decree to make inquisition against the Lutherans. These things the rather plea­sed the Pope, because he knew the King did them, not so much for the rea­son related before, that is, to iustifie himselfe to the world that hee made not warre with the Emperour to fauour the Lutherans doctrine, nor to hin­der their extirpation, but principally to please him, and for reuerence of the Apostolicall Sea.

But the Emperour knowing the Popes complaints, answered, that the The Empe­rors answere to the Popes complaints. French King hauing made a League with the Turke to the preiudice of Christians (as the siege of Nizza in Prouence, made by the Ottoman Armie, guided by Polinus the Kings Abassadour, and the spoiles taken in the riuers of the Kingdome, well shewed) it was lawfull for him to vse, for his de­fence, the helpe of the King of England, a Christian, though he acknowledge not the Pope; as also, by the same Popes leaue, himselfe and Ferdinand vsed the assistance of the Protestants, more auerse from the Apostolike Sea then that King; that the Pope, vnderstanding the League of the French King with the Turke, should haue proceeded against him. But hee saw well what difference was made. For the Turkisharmie, which had so much dam­nified all the Christians wheresoeuer it went, passed friendly by the Popes riuers, yea going to Ostia to take in the fresh water on S. Peters day at night, for which all Rome, was in confusion, the Cardinall of Carpi, who commanded in the Popes name that was absent, put them out of feare, being secure by the intelligence which he had with the Turkes.

[Page 106] The warre and these complaints put to silence the treaties about the 1544 PAVL. 3. [...] CHARLES [...] HENRY [...] FRANCIS. [...] councel for this yeere, which the next 1544 returned into the field, & began in the Diet of Spira, where the Emperour rehearsing the paines which he for­merly took to remedy the discords in religion & finally the care & diligence vsed in Ratisbon, be put them in mind how, it not being then possible to com­pose the controuersies, all was finally referred to a general or National Coun­cel 1544. The treaty a [...] both the Cou [...] ­cell began a­gaine in the Diet of [...]. or a Diet, and that afterwardes the Pope at his instance had intimated the Councel where himself resolued to be in person & would haue performed it if the war of France had not hundered him. But now in regard the discord in re­ligion remaineth the same & is accompained with the same inconueniences; it is not time to deferre the remedy any longer, for which he gaue order they should consider, and propose to him what way they thought to be best. The businesse of religion was much considered on But because the affayres of the warre pressed them more, it was referred to the Diet; which was to bee ce­lebrated in December, and in the meane space, a Decree was made, that the Emperour should giue charge to some honest and learned men to write a forme of reformation, and that all the Princes should doe the same, that all being conferred together, that might bee determined in the Diet by common consent, which was to be obserued vntil the future generall Coun­cell, to be held in Germany, or vntill a Nationall. In the meane space that all should remaine in peace, without raising any tumult for Religion, and the Churches of the one and the other should enioy their goods. This Recesse did not generally please the Catholikes; but some of them, because they in­clined to the Protestants opinion, approoued this middle way. Those that were not contented, seeing their number to be small, resolue to endure it.

But the warre went on still; and the Popes disdaine conceiued for the league with England, did waxe greater, for that the Emperour had neuer The Popes disdaine a­gainst the Emperour is increased. assented to any of those maine and ample matches offered him by the Car­dinall Farnese, whom he sent Legate with him into Germany, concerning the grant of the Dutchie of Milan to the Familie of the Farnesi; and, that be­ing to assist in the Diet of Spira, he would not suffer the Cardinall Legate to follow him thither for feare of offending the Protestants. And finally, considering the Decree made in the Diet, so preiudiciall to him and the A­postolique sea, he was more offended, because hee saw his hopes lost, and his authoritie and reputation much diminished, and iudged it necessarie to shew he was sensible of it. And though on (the other side hee considered that his partie in Germany was weakened, and was counselled by his most inward friends to dissemble, yet finally, beeing assured, that by declaring himselfe openly against Caesar, hee did more straitly binde the French King to maintaine his reputation, hee resolued to begin from wordes to take occasion to passe to deeds, as the coniunctures should comport.

And the fifth of August he wrote a great long letter to the Emperor; the substance whereof was; That hauing vnderstood what decrees were made The Pope writeth a long angry letter to the Empe­rour. in Spira, his duty and fatherly charitie did inforce him to tell him his opini­on, that he might not follow the example of Ely the Priest, whom God se­uerely punished for his too much indulgence towards his sonnes. That the Decrees of Spira were dangerous for the Emperours soule, and extream­ly [Page 107] troubled the Church; that hee should not violate the rules obserued by Christians, which command that, in the cause of religion, all should bee re­ferred to the Church of Rome: and yet hee, not esteeming the Pope, who onely, by the law of God and man, hath power to call Councels. And to de­cree in spirituall matters, was willing to thinke of assembling a Generall of Nationall Councell; and hath suffered Idiots and Heretiques to iudge of re­ligion: hath made decrees concerning sacred goods, restored to honour the rebels of the Church, whom he had condemned by his owne Edicts: that he is willing to beleeue that hee hath not done these things by his owne inclination, but by the pernicious counsell of those that beare ill will to the Church of Rome, and that he complaineth of this, that he hath yeelded vnto them; that the Scripture is full of examples of the wrath of God, against the vsurpers of the office of the High Priest, of Vzza, Dathan, Abiron, and Core, of King Ozias, and others. That it is not a sufficient excuse to say, the De­crees are but temporary, vntill the Councel onely. For though the thing done be holy, yet in regard of the person that did it, it not belonging to him, it is wicked. That God hath alwayes exalted those Princes, that haue beene deuoted to the sea of Rome, Head of all Churches, Constantine, the Theodosij, and Charles the Great: and contrarily hath punished those that haue not gi­uen due respect vnto it. Examples hereof are Anastasius, Mauritius, Constan [...] the 2. Pilip, Leo, and others; and Henry the 4. was for this cause chastised by his owne sonne; as also Fredericke the 2. by his. And not Princes onely, but whole Nations haue beene punished for it; the Iewes for putting to death Christ the Sonne of God; the Grecians for hauing many wayes contemned his Vicar: which things he ought the more to feare, because he is descended from those Emperours, who haue receiued more honour from the Church of Rome, then they haue giuen it. That he commendeth him for desiring the amendment of the Church, but withall doth aduise him to leaue the charge thereof to him, to whom God hath giuen it. That the Emperour is a Mini­ster, but not a Gouernour, nor an Head. He added, that hee desired the re­formation, and hath declared it often by intimating the Councel, whensoe­uer any sparke of hope hath appeared that it might be assembled, and though in vaine vntill then, yet hee had not beene wanting to his duety, desiring much a Councel, which is the only remedy against all mischiefes, as well for the generall good of Christendome, as the particular of Germany, which hath more neede thereof. That it hath beene intimated already, though de­ferred vntill a more commodious time, by reason of the warres. That it be­longeth to the Emperour himselfe, to giue way that it may bee celebrated, by making peace, or deferring the warre, while matters of religion are handled in the Councel. That hee should obey these fatherly commandes, exclude from the Imperiall Diets all disputes about religion, and referre them to the Pope, ordaine nothing concerning Ecclesiasticall goods, reuoke the grantes made to the rebels against the Sea of Rome; other­wise to performe his owne duety, that he shall be forced to vse greater seuerity against him then hee would.

THe Warre betweene the Emperour and the French The Emperor is wholly incli­ued to peace, which was cō ­cluded the 24. of September. King lasted not long. For the Emperor saw plainely, that while he was busied in that, and his brother in the other against the Turke, Germanie so much increased in libertie, that the Imperiall name would not be e­steemed within a short time; and that so long as hee made Warre in France, he imitated Esops dogge, who following the shadow, lost both it and the bodie. Whereupon he hearkened to the propositions of peace made by the French men, with designe not onely to be freed from that impediment, but, by the Kings meanes, to accommodate the Turkish affaires, and applie himselfe vnto Germanie. The foure and twentieth of September the peace was con­cluded betweene them, and amongst other things they both capitulated to defend the old Religion, and to labour for the vnion of the Church, and re­formation of the Court of Rome, from whence all the dissensions are deri­ued, and that, for this purpose, the Pope should ioyntly be requested to call the Councell, and the French King should send to the Diet of Germanie, to perswade the Protestants to accept it. The Pope was not afraide of the ca­pitulation for the Councell, and reformation of the Court, being assured that whensoeuer they began that enterprise, by reason of their diuers ends and interests, they would not long agree: neither did he doubt, but that the designe being to be executed by a Councell, he would so accommodate euery treatie, that his authoritie should be amplified. But he thought that in case he should call the Councell at their request, the world would imagine he was constrained, which would bring much dishonour to his reputation, and incouragement to him that designed the moderation of the Papall power. Therefore not expecting to be preuented by any of them, and dis­sembling The Pope dis­sembleth his suspicions. the suspicions conceiued against the Emperour, euen those that were most important (which the peace made without his knowledge, with points preiudiciall to his authoritie put into his head) he set forth a Bull, in which he inuited the whole Church to reioyce for the peace, by which the onely impediment of the Councell was remooued, which he established a­gaine in Trent, giuing order it should begin the 15. of March.

[Page 110] He saw the terme was straight, and not sufficient to giue notice through­out, much lesse to giue the Prelates space to put themselues in order, and make the iourney: Yet he thought it aduantage, that, in case it were to bee celebrated, it should beginne with few, and those Italians, Courtiers, and his dependants, whom hee had solicited to bee there first, because the man­ner of proceeding in the Councell should bee handled in the beginning The Popes Bull of the conuocation of the Coun­cell. (which is the principall, yea the onely thing to preserue the Pontificall au­thoritie) vnto whose determination they who daily arriued would be con­strained to stand. That it was no maruaile that a generall Councell should begin with a few: for so it was in that of Pisa and Constance, which neuerthe­lesse had an happie progresse. And hauing penetrated the true cause of ma­king the peace, he wrote to the Emperour, that he had vsed preuention and celeritie to intimate the Councell, to doe him seruice. For knowing that his Maiestie was constrained, by reason of the French warre, to permit, and pro­mise many things to the Protestants, by intimating the Councell he had now giuen him a meanes to excuse himselfe in the Diet, which was to be in September, if, the Councell approaching, hee performed not what hee had promised to grant vntill the Councell.

But the Popes hastinesse pleased not the Emperour, nor the reason gaue him satisfaction. He desired, for his reputation, to be the principall cause, The Emperor was displeased with the sud­den intimation of the Coun­cell. to make Germanie accept the Councell more easily, and for many other re­spects. And therefore being able to doe nothing else, hee vsed all those termes, which might shew himselfe to be the Author, and the Pope the ad­herent. He sent Ambassadors to all Princes to signifie the intimation, and to pray them to send Ambassadors to honour the meeting, and to confirme the Decrees which should there be made. And he set himselfe to make seri­ous preparations, as if the enterprise had been his owne. He gaue diuers orders to the Prelates of Spaine and the Low Countries, and commanded, a­mongst other things, that the Diuines of Louaine should assemble themselues together, to consider of the doctrines which were to be proposed; which 33. Points of doctrine col­lected by the Diuines of Lo­uaine. they reduced to three and thirtie heads, without confirming them by any place of Scripture, but explicating magisterially the conclusion only. These Heads were after confirmed by the Emperors Edict, & published, with com­mand, that they should be defended and followed by all. And the Emperor The Emperor sheweth his distast against the Pope. concealed not his distaste against the Pope, in his speeches to the Nuncio, as well vpon that occasion, as in other audiences: yea, the Pope hauing created thirteene Cardinals in December, amongst which were three Spaniards, he forbad them to accept the armes, or vse the name or habit.

The French King also assembled at Melun the Parisian Diuines, to con­sult of the necessarie positions of the Christian Faith, to be proposed in the Councell: where there was much contention. For some desired to propose the confirmation of whatsoeuer was constituted in Constance and Basil, and the reestablishment of the pragmaticall Law; and others, doubting that the King would be offended by destroying the Concordate, made between him and Leo, which would necessarily follow, gaue counsell not to set that dis­putation on foote. And afterwards, because there were diuers opinions in that Schoole concerning the Sacraments, vnto which some giue effectiue [Page 111] ministeriall vertue, and others not, euery one desiring that his opinion should bee an Article of Faith, nothing could be concluded, but that they should keepe themselues within compasse of the fiue and twenty Heads pub­lished two yeeres before.

But the Pope, signifying to the French King how little good will the Em­peror bare him, desired him, for the maintenance of the Apostolike Sea, to send Ambassadors to the Councell as soone as might be, and charged his Nuncio residing with the Emperor, that, attending all occasions when the Protestants gaue him any distaste, he should offer all assistance from him, to recouer the Imperiall authoritie, with Spirituall and Temporall aydes. Whereof the Nuncio hauing had too many occasions, he so wrought, that The Emperor is reconciled to the Pope. the Emperor, finding he might haue need of the Pope both the one and the other way, remitted his rigiditie. And he gaue an argument thereof, by gran­ting the new Cardinals leaue to assume the name and armes, and by giuing the Nuncio more gratefull audiences, and by conferring with him of the af­faires of Germanie more then he was wont to doe.

The Pope made great haste, not onely to call the Councell, but to dis­patch The Pope dis­patcheth the Legates to Trent. the Legates, whom he charged, that, for maintenance of their digni­tie, they should not first send some substitute to receiue the first Prelates, as some aduised, that afterwards they might make their entrie with meetings and ceremonies, but would haue themselues to be the first, and to be there before the time. He deputed for his Legates, John Maria de Monte, a Bishop, Cardinall of Palestrina, Marcellus Ceruinus, Priest of the Holy Crosse, and Reginald Poole, Deacon of S. Mary in Cosmedin. In this man he chose Nobili­tie of blood, and opinion of pietie, which commonly was had of him, and the rather for that he was an English man, to shew that all England did not rebell: in Marcellus constancie, and immoueable and vndaunted perseue­rance, together with exquisite knowledge: in Monte, reallitie, and opennesse of minde, ioyned with such fidelitie to his patrons, that he could not prefer their interests before the safetie of his own conscience. These he dispatched with a Briefe of Legation, without giuing them, as the custome is, a Bull of Facultie, or any instruction in writing, being vncertaine, as yet, what com­mission He giueth them no in­structions. to giue them, meaning to gouerne himselfe, as the successes, and the Emperors proceeding should counsell him. So he made them depart with the Briefe onely.

But besides the care the Pope had for the affaires of Trent, another of no lesse moment troubled his minde, concerning the Diet to be celebrated in Wormes, where he thought the Emperour would not be present, and doubt­ing Cardinall Per­nese is sent to the Diet of Wormes, and to the Emperour. that, being prouoked by the letter written vnto him, he would vnder­hand cause some Decree to be made, more preiudiciall to his affaires then the former, or at the least giue way vnto it; he thought it necessarie to haue in that place a minister of authoritie and reputation, with title of Legate. But he feared an affront that way, in case the Diet should not receiue him with due honour. He found out a temper, to send to the Emperor the Cardinall Farnese his nephew, and make him passe by VVormes, and there to giue instru­ctions to the Catholikes, and, after he had made the treaties that were con­uenient, to goe forward toward the Emperour, and in the meane space to [Page 112] send Fabius Mignanellus of Siena, Bishop of Grosseto, for his Nuncio to reside with the King of the Romanes, with order to follow him to the Diet.

Afterwards applying his minde to Trent, hee caused a consultation to be begun concerning the faculties to be giuen to the Legats. This had some difficultie, because they had no examples to follow. For in the Lateran Coun­cell next preceding, the Pope was personally present; before in the Florentine A consultati­on about the faculties to be giuen to the Legats. Eugenius the fourth was present, and that of Constance, where the Schisme was taken away, began with the presence of Iohn the 23. one of the three deposed Popes and ended with the presence of Martin the fifth. Before that, the Councell of Pisa was called by the Cardinals, and concluded by Alex­ander the fifth. And in more ancient times, Clement the fifth was present in the Councell of Vienna; in the two Councels of Lions, Innocence the fourth, and Gregorie the tenth; and before these in the Lateran, Innocence 3. Onely the Councell of Basil, at that time when it obeyed Eugenius the fourth, was ce­lebrated by Legats. But to imitate any thing that was there obserued was too bad a presage. Hee resolued to frame the Bull, with this clause, that he sent The Con­tents of the Bull. them as Angels of peace to the Councell, which before hee had intimated in Trent: and gaue them full and free authoritie, that, for want of that, the celebration and continuation might not bee hindred, with facultie to pre­side there, and to ordaine any Decrees or Statutes whatsoeuer, and to pub­lish them in the Sessions according to custome: to propose, conclude, and execute whatsoeuer was necessary, to condemne errours and roote them out of all Prouinces and Kingdomes: to take knowledge, heare, decide, and determine the causes of heresie, and whatsoeuer else concerneth the Catho­like faith: to reforme the State of the holy Church in all her members, aswel Ecclesiasticall as Secular: to make peace amongst Christian Princes, and to determine any thing else which may bee for the honour of God the increase of Christian faith: with authoritie to bridle, with censures and Ecclesiasti­call punishments, all contradicting and rebellious persons, of what state or preeminence soeuer, though graced with Pontificall or Regall dignity; and to doe any thing else necessary and fit for the extirpation of heresies and er­rours, and the reducing of those people that are aliened from the obedience of the Apostolique Sea, preseruation, and restauration of Ecclesiasticall li­bertie; yet with condition, that in all things they proceede with consent of the Councell.

But the Pope, considering not onely how to set the Councell forward, but of the meanes to dissolue it when it was begun, in case his seruice did The Bull for the dissoluti­on of the Councell. require it, to prouide for himselfe in good time, he followed the example of Martin the fifth, who for feare of those encounters which happened to Iohn the 23. in Constance, when hee sent Nuncij to the Councell of Pania, gaue them a particular Briefe, with authoritie to prolong, dissolue, or translate it to what place they would; A secret to crosse all deliberation which was con­trary to the interests of Rome. A few dayes after hee made another Bull, giuing the Legates power to transferre the Councell. This bare date the 22. of February, the same yeere, of which being to speake hereafter, when the

[Page 113] The thirteenth of March 1545. the Cardinals of Monte and Santa Croce 1545 PAVL 3. [...] CHARLES 5.—HENRY 8. FRANCIS 1. The Legates grant an Indul­gence without authoritie. arriued in Trent, and were receiued by the Cardinall of that place. That day they made their publike entrie, and granted three yeeres, and so many times forty dayes of Indulgence, to those that were present. They had not this au­thoritie from the Pope, but hoped he would ratifie the fact. They found no Prelate there, though the Pope had caused some to part from Rome, that they might be present at the prefixed time.

The first thing the Legates did, was to consider of the contents of the Bull of Faculties giuen them, and resolued to keepe it secret, and sent aduice to Rome, that the condition, to proceede with consent of the Councell, tied them too much, and made them equall to euery pettie Prelate, and would breed great difficulties in the gouernment, in case it were necessarie to com­municate euery particular vnto all; and said it was to giue too much libertie or rather licence to the multitude. It was perceiued in Rome that the reasons were good, and the Bull was corrected according to the aduice, and absolute The Bull was corrected. authority was giuen them. But the Legates, while they expected an answere, appoynted out the place for the Session, capable of 400. persons, within the Cathedrall Church.

Don Diego de Mendoza, the Emperors Ambassador with the Republique Don Diego re­turneth to Trent. of Ʋenice, arriued in Trent ten dayes after the Legates, to assist at the Coun­cell, with large commission giuen him from Bruxels the twentieth of Fe­bruarie, and was receiued by the Legates, assisted with the Cardinall Ma­druccio, and three Bishops, who onely were then arriued; whose names are not to be omitted, because they were the first. And they were, Thomas Cam­pegio Bishop of Feltre, the Cardinals nephew, Thomas of S. Felicius, Bishop of Caua, Friar Cornelius Mussus, a Franciscan, Bishop of Bitonto, the most e­loquent Preacher of those times. Foure dayes after, Don Diego made his pro­position in writing; which shewed the Emperors good disposition concer­ning the celebration of the Councell, and that order was giuen to the Pre­lates of Spaine to be there, who he thought were already in their iourney; he excused himselfe by reason of his indisposition for not being there be­fore, desired that the actions of the Councell, and the reformation of man­ners might begin, as was proposed two yeeres before in the same place, by the Lord Granuel and himselfe. The Legates answered in writing, com­mending the Emperour, receiuing his personall excuse, and shewing their desire of the Prelates comming thither. And the proposition and answere were receiued by the parties vnto whom it belonged, in the points not pre­iudiciall to the rights of their Princes respectiuely. A caution which giueth a manifest argument, with what charitie they treated in the proposition and answere, where there were onely words of pure complement, except the mention of reformation.

The Legates not knowing which way to treate, made demonstration to The Legates desire to haue two sorts of let­ters and a ci­pher. proceed ioyntly with the Ambassadors and Prelates, and to communicate to them their most inward thoughts; whereupon when letters came from Rome or Germanie, they assembled all to reade them. But perceiuing that Don Diego equalized himselfe to them, and the Bishops presumed more then they were wont to doe at Rome, and fearing some inconuenience would arise [Page 114] when their number did encrease, they sent aduise to Rome that alwaies one letter should be written to bee shewed, and the secret things apart, because of the letters which they had receiued vntill then, they had made no vse but by their wit. They demanded also a cipher, to communicate the matters of greater moment. All which particularities, with many more that shall bee spoken of, hauing taken out of the Register of the letters of the Cardinall of Monte, I haue not beene willing to conceale them, because they serue to penetrate the depth of the treaties.

The moneth of March beeing past, and the time, prefixed in the Popes Bull, to beginne the Councel expired many dayes, the Legates consulted a­mongst themselues concerning the opening of it, and resolued to expect ad­uise from Fabius Magnanellus, Nuncio with Ferdinand of what was handled in Wormes, and order from Rome, after the Pope had heard of the arriuall and proposition of Don Diego; and the rather, because they were ashamed to make so great a beginning with three Bishops onely. The Ambassadours of the King of the Romanes arriued the eight of April, and a solemne con­gregation was made to receiue them. In that Don Diego would haue prece­ded the Cardinall of Trent, and sate next the Legates, saying that in regard he represented the Emperour, he ought to sit in the same place where his Maie­stie D. Diego would haue preceded the Cardinall of Trent. should. But not to hinder the businesse, they found out a way to place them so that it could not appeare who had the precedence.

The Kings Ambassadours presented onely their Prince his letter, and de­clared by word of mouth, his obseruance towards the Apostolique Sea and the Pope, his readinesse to fauour the Councell, and large offers: and they The Ambas­sadours of the K. of the Ro­manes are re­ceiued in con­gregation. added that hee would send a commission in forme, and persons better in­structed.

After this, the wished for aduise came to Rome and Trent, of the proposi­tion made in the Diet the 24. of March by King Ferdinand, who was Presi­dent there in the Emperours name, and of the negotiation which followed thereupon. The Kings proposition was, that the Emperor had made peace with the French King, that he might apply himselfe to cōpose the differences of religion, and prosecute the warre against the Turkes; from whom he had The proposi­tion of Ferdi­nand in the Diet. promise of assistance, and an approbation of the Councel, with a resolution to be there in person, or by his Ambassadors. That for this end, it being be­fore prorogued, hee had dealt with the Pope to intimate it againe, and solici­ted him to giue ayde against the Turkes. That he had obtained the intimati­on of his Holinesse, and that Ambassadors sent from the Emperor and him­selfe were already in Trent. That all the world knew what paines Caesar had taken to cause the Councel to bee celebrated; first with Clement in Bolonia, then with Paul in Rome, Genua, Nizza, Lucca, and Busseto. That according to the Decree of Spira, he had giuen order to men of learning and good con­science, to compose a forme of reformation; which was accordingly perfor­med. But it being a thing of great deliberation, and the time short, and the Turkish warre threatning them, the Emperour was resolued not to speake of this any more, but to expect how the Councel would proceed, and what might bee hoped from it, because it was suddenly to beginne, and in case no fruit appeared, hee might before the end of that Diet, intimate another to [Page 115] handle all that businesse, applying himselfe how to that which is of more importance, that is, the Turkish warre.

This proposition made the Protestants very suspitious. For the peace of religion being to last vntill the Councell, they were in doubt that when they were exhausted, by contributions against the Turkes, they should be assailed, vpon pretence that the peace was ended by opening the Councel in Trent. The suspition of the Prote­stants. Yet they demanded that the treatie begun should bee continued, alleadging that the time was long enough to him that feared God; or at least that a new peace should be established vntill a lawfull Councel, so often promised, such as that of Trent was not, for the reasons so many times rehearsed be­fore. And they declared that they could not contribute, if they had not assurance of peace, not [...]ed to the Popes Councell, which they had refused whensoeuer it was spoken of. And though the Ecclesiastiques did consent absolutely, that the cause of religion should be wholly remitted to the Coun­cel, yet it was resolued to expect the Emperours answere before the con­clusion.

Three particulars in this action displeased the Pope and Legate which The Pope and the Legates were displea­sed with three particulars in the proposi­tion. were at Trent. One, that the Emperour arrogated to himselfe, to haue indu­ced the Pope to celebrate the Councell, which argued small care of Religion in his Holinesse. The second, that he had induced the French King to con­sent vnto it, which was no honour to his sanctitie, to whom this belonged. The third, that hee would still keepe the bit in his mouth by a future Diet, that, in case the Councel went not forward, hee should alwayes feare, that things concerning Religion should be treated of in the Diet. The Pope was perpetually troubled, not so much for the iniuries receiued from the Prote­stants, as for the Emperours actions, which, as hee was wont to say, though they seemed fauourable, yet were more pernicious to religion, and his autho­ritie, which could not be separated. Besides, it seemed he was alwayes in dan­ger, that the Emperour would make some accord with the Dutch-men, to his preiudice. And thinking how to prouide a remedie, hee could finde none, but to set on foote a warre for Religion, because the Protestants would bee curbed, and the Emperour likewise intangled in a dangerous enterprise, and all speech of reformation and the Councell would bee buried in silence. He had great hope it would succeede, by that which his Nuncio wrote vnto him, that hee found in the Emperour great disdaine against the Protestants, and that he hearkened to his propositions to subdue them by force. For this re­spect, beside that which was before related, and to hinder that no preiudiciall thing might bee done in the Diet, and to encourage and giue strength to his followers, another cause was added, more vrgent, because it belonged to his priuate interest. For being resolued to giue Parma and Piacenza to his son, The Pope is resolued to giue Parma and Piacenza to his sonne [...] but feareth the Emperour. hee thought he could not doe it without great danger, if the Emperour con­sented not; because he might find pretences, either for that those cities were formerly members of the Dutchie of Milan, or might say, the Church should not be damnified, whereof he was aduocate. To dispatch these businesses, he sent Cardinall Farnese into Germanie, with instructions necessary.

But the Legats in Trent had commission from the Pope, to open the Coun­cell with those few Prelats that were there, without expecting a greater num­ber, [Page 116] in case they vnderstood that they would treate of Religion in the Dier; but if not, to gouerne themselues as other respects should aduise. They saw that the proposing of the Diet did not binde them, but, on the other side, that the small number of Prelates (who then were not more then foure) perswa­ded a prorogation. Notwithstanding, they were in doubt that the danger of the Turkish armes would constraine Ferdinand to make the Recesse, and, The Legate know not what to re­solue about the opening of the Coun­cell. according to promise, to intimate another Diet, in which Religion should be treated of: casting the blame vpon them, by saying that notice was giuen them of the proposition, that, knowing what was promised with good in­tention, they might haue hindered the execution of it by opening the Coun­cell. For this cause they sent in diligence to the Pope, to receiue order from him what to doe in this doubtfull consultation, seeing themselues on the one side constrained by a potent respect to make haste, and on the other en­forced to desist, because they were almost alone in Trent. They declared to the Pope that they had many coniectures, and signes, that the Emperour re­garded not the celebration of the Councell; that Don Diego, after his first comparition, had neuer spoken so much as one word, and did shew, as it were, in his countenance, that he was pleased with that leasure and spending of time. For his appearance onely was sufficient to excuse and iustifie his Master, that hauing, by himselfe and his Ambassadors, continually desired and sollicited the Councell, and brought the businesse to that passe, and not seeing a conuenient progresse, hee might and ought to intimate another Diet, to determine the cause of Religion, as by reason deuolued vnto him by his owne diligence, and negligence of the Pope. They resolued to take a It is resolued that the coun­cell should be opened, onely by singing a Masse of the holy Ghost. middle course: that is, to sing a Masse of the holy Ghost, before the Emperor arriued in the Diet; which might stand for a beginning of the Councell, and preuent whatsoeuer the Emperour could doe in the Recesse, and, on the other side, remoue all occasion of saying, that the matters of the Councell were begun to be handled with foure persons; remaining in libertie to enioy the benefit of time, and to be able to goe on, or desist, or transferre, or shut vp the Councell, as the occurrences should aduise. They wished him to consi­der, that if the Councell were opened, after that Cardinall Farnese had spo­ken with the Emperor, one might thinke that Cardinall was sent to entreate that it might not be opened, and could not obtaine it. Besides, the fame of the Turkish Armie increasing, it would be said it was opened when necessitie compelled to thinke of other matters, and when it was knowne it could not be done. The Cardinall Santa Croce desired much that signes of deuotion The desire of the Cardinall Santa Croce. should be shewed, and the people made to runne together with the vsuall ce­remonies of the Church; and therefore perswaded that all should write to the Pope, to demaund a Briefe, with authoritie to giue Indulgences, dated from the time of their parting, that the Indulgence which they granted at their entrie, might be made good. That Cardinall was serupulous, that the people which were present at that entrie, should not be defrauded of those three yeeres and thrice fortie daies which they granted, and would supplie it by this; not considering that a difficultie did arise, whether he that hath au­thoritie to grant Indulgences, can make good those which another hath granted without authoritie.

[Page 117] The Cardinall, Bishop and Lord of Trent, considering that that Citie, lit­tle in it selfe, and not much inhabited, would remaine at the discretion of Strangers, and in danger of seditions, in case the Councell proceeded, gaue the Pope to vnderstand, that there was need of a garrison, of, at the least, an hundred and fiftie footmen, especially if the Lutherans came, which expence himselfe was not able to beare, being exhausted by paying his Predecessors The Cardinal et Trent [...]esi­r [...]h a garison. debts, The Pope answered, that, if he put a garrison into the towne, the Lu­therans would haue a pretence to publish that the Councell was not free; that it was in vaine to make doubt, so long as none but Italians were in Trent; and that he had no lesse care of the quiet of the Citie, then the Cardinall him­selfe, because the securitie of the Councell more imported the Pope, then the Bishop of the place; therefore that hee should leaue the care thereof vnto him, and assure himselfe, that he will be vigilant to prouide against dangers, for his owne interest, and will not burthen him with any expence. Hauing well considered all the reasons which perswaded and disswaded to begin the Councell, for disswasion hee saw no weightie reason but this, that when the Councell should be opened, hee would be intreated to leaue it so, vntill the impediments of the Turkish warre, and others, did cease: which was to put a bridle in his mouth, which would turne him whither he pleased that held the raines: a thing dangerous to his affaires. This made him resolue firmely in himselfe, by no meanes to let the Councell stand idly open, and not to de­part from this disiunctiue, either to celebrate the Councell if he could, or, if he could not, to shut it vp, or suspend it, vntill he had published another day The Pope gi­ueth commis­sion to open the Councell on Holiroode day. Card. Farnese passeth by Trent. to reassume it. Hauing established this point, he wrote to the Legats, to open it vpon Holiroode day; which order they published to the Emperours Am­bassador and the rest, without naming the particular time. A little after Cardinall Farnese, in his iourney towards, Wormes, arriued in Trent, and brought the same commission; and all being consulted of betweene him and the Legats, they resolued to continue, notifying vnto all, the Commission to open the Conncell in generall, without descending to the particular day, more then this, that it should bee when hee had spoken with the Emperour in Wormes. And they conceiued good hope; because they vnderstood that his Maiestie, knowing the dispatch of the Legation, was much satisfied with the Pope, and declared that hee would ioyntly proceede with him; and therefore they would not go on to any new action, without his knowledge, for feare of disturbing him; and the rather because Don Diego, and the Car­dinall of Trent aduised the same.

Don Diego renewed his pretence, to precede all but the Legates, alleadg­ing, Don Diego re­neweth his pretence for precedence. that if, when the Pope and Emperour met, no man could sit betweene them, the same ought to bee obserued in those that represented the one and the other; and said hee had the aduice of learned men heerein. The Legates answered in generall termes onely, that they were ready to giue euery man his place, expecting orders from Rome; which pleased Don Diego, hoping that decisions and examples thereof would bee found in the publike Records; shewing hee was readie out of the Councell, to giue place to euery pettie Priest, but adding that, in the Councell, none after the Pope, had more au­thoritie then his Prince. Some that reade this relation may thinke it super­fluous, [Page 118] because it containeth matter of small weight: but, contrarily, the writer of the Storie hath thought necessarie to make knowne, from how small riuers so great a lake, which possesseth all Europe, hath been raised; and he that shall see how many letters went to and fro before the opening was concluded, would wonder at the esteeme was made of it, and at the surmises that did flie abroad.

In Italie, because they saw the Councell went on, and hoped that now it would be celebrated, the Bishops thought of their iourney. The Vice-roy of Naples tooke care that all his should not goe. His will was to send The Vice-roy of Naples would send but foure bi­shops to the Councell, and those of his owne nomi­nation and is much opposed. foure of his owne nomination, with commission from the rest of the King­dome, which are aboue an hundred. Therefore the great Chaplaine of the kingdome assembled the Prelates in his house, and intimated vnto them, that they should make a proxie. Many opposed, and said they would goe in per­son, because they were so bound by oath: but in case they could not, it was reasonable that euery one should name a Proctor, according to his owne conscience, and not one for all. The Vice-roy was angrie, and gaue order againe to the great Chaplaine to call them, and command them to make the proxie, and sent the like order to all the gouernours of the Kingdome. This troubled the Pope and Legates very much, because they knew not whether it came from the Viceroy his owne fantasie, to shew himselfe a suf­ficient man, or from want of wit, or whether some other had made him doe it, and proceeded from a deeper roote. To discouer from whence this mo­tiue came, the Pope made a seuere Bull, that none, without exception, should The Pope ma­keth a seuere Bull, that none should appeare in Councell by Proctor. appeare by Proctor. This the Legates concealed, as being too seuere, be­cause it contained all the Prelates of Christendome, euen the most remote, and those that had lawfull impediment, who could not possibly obserue it: and also because it was too rigid, constituting that they incurred ipso facto, the punishment of suspension from their Ministerie. And they feared it would cause many irregularities, nullities of actes, and vndue receiuings of fruits, and that by this meanes some discontented Nation might be stirred vp to appeale and contest for iurisdiction. Wherefore they wrote, that they ought not to publish it without new commission, thinking the rumor that the Bull was made would suffice, though it were not shewed. What end this Bull had, shall be declared in its fit place.

Another businesse remained, though of smaller moment, yet no lesse troublesome. The Legats, vntill then, had receiued but small store of money The Legates require money for the expen­ces of the Councell. for their expences, and were too poore to supplie out of their owne, as was fit for them to doe in some particular; in so much, that if they so continued, they should not be able to maintaine themselues. Whereupon they did com­municate it to Farnese, and wrote to the Pope, that it was not for his repu­tation to hold a Councell without necessarie and accustomed ornaments, with that lustre that so great an assembly required; for which it was necessa­rie to send some person, to vndergoe this charge only: and therefore it would be good to appoynt a Depositarie, with a summe of money, to discharge the occurring expences, to assist some needie Prelate, and to cherish some man of account: a thing necessarie to procure a good end of the Councell.

The third of May, ten Bishops being then arriued, they made a congre­gation The first con­gregatiō spent in ceremonies. [Page 119] to establish the things that should goe before; in which they publike­lie intimated the Popes commission to open the Councell, adding, that they would not determine of the day, vntill they had imparted it to the Emperor. This Congregation, for the most part, was spent in matters of ceremonie, that the Legates, though of diuers Orders, one being a Bishop, another a Priest, and the third a Deacon, should notwithstanding haue the same orna­ments, wearing Rochets all three alike, as their office and authoritie was e­quall in one Legation and one Presidencie; that the place for the Sessions should be beautified with hangings of Arras, that it might not seeme an As­sembly of mechanicall men. They proposed whether it were fit to make seats for the Pope and Emperor, which should be adorned and remaine emptie: they treated whether it were fit to giue Don Diego a more honorable place then the other Ambassadours. It was considered that the Bishops of Ger­manie, who are Princes of the Empire, doe pretend right of preceding all o­ther Prelates, euen Archbishops, alle aging that it is not onely so obserued in the Diets, but also that the Bishops which are not Princes stand bare before them. It was remembred, that the yeere before, there was a difference in the same Citie, where the Bishop of Heicstat, and the Archbishops of Corsu and Ottranto met together at a Masse. Some also alleaged, that in the Popes chap­pell, the Bishops that are Ambassadours for Dukes, and other Princes, doe precede the Archbishops, and therefore that the Princes themselues should doe it much more. And they concluded to resolue nothing herein vntill the Councell were more frequent, that they might see how the French men and Spaniards did vnderstand it. They thought fit to renew the Decree of Basil, and of Iulius the second, in the Laterane Councell, that it should preiudice no man to sit out of his place. The resolution to expect the aduice of Farnese, to determine the day of opening the Councell, gaue much satisfaction to Don Diego; and those few Bishops shewed much deuotion and obedience to the Pope, as did also the Bishop of Ʋercells, who arriued the same day after the Congregation ended, together with Cardinall Poole the third Legate.

While they met in Trent to conuince heresies by a Councell, in France they did the same by force of armes, against a small remainder of the Waldenses, inhabitants of the Alpes of Prouence, who (as hath been said before) maintai­ned a separation from the Sea of Rome, with a diuerse doctrine and rites, ve­ry imperfect and rude. These men, after the reformations of Zuinglius, en­larged their doctrine by his, and reduced their rites vnto some forme, at the same time when Geneua embraced the reformation. Sentence was pronoun­ced against these many yeeres before, by the Parliament of Aix, which had neuer been executed. The King now commanded to execute the sentence. The President mustered together as many Souldiers as he could in the pla­ces bordering vpon them, and in the Popes State of Autgnion, and went with A miserable slaughter of the Waldenses made by the French men. an armie against those poore creatures, who neither had weapons, nor thought, otherwise then by flight, to defend themselues, those that could. They went not about to teach them, or by threats to make them leaue their opinions and rites: but first of all, filling all the Countrey with rapes, slew asmany as stood to their mercie, because they could not flie, without spa­ring old or yong, of what age or condition soeuer. They destroyed, or ra­ther [Page 120] razed the Countries of Ca [...]riers in Prouence, and of Mernidolo in the County of Ʋiinoisin, belonging to the Pope, and all other places in those precincts. It is certaine that more than 4000. persons were slaine, who, with­out making defence, desired mercy.

But in Germany, the Emperour arriued in VVormes the 16. of May, and Cardinall Farnese the day following, who treated with him, and with the Cardinall Far­nese his nego­tiation with the Emperour in Wormes. King of the Romans apart. He deliuered his commissions particularly con­cerning the Councell, declaring that the Pope had giuen the Legats power to open it: which they meant to doe when they should vnderstand from him, what was done in the Diet. Hee told the Emperour, that it was not necessary to regard the oppositions of the Protestants, seeing that the im­pediment, alleaged by them, was not new, but was foreseene from the day the Councell was first spoken of: that he might assure himselfe, that they, ha­uing cast off the yoke of obedience, the principall foundation of Religion, and proceeded to so impious & wicked innouatiōs, against the rites, obserued many hundreds of yeres, by the approbation of so many famous Councels, they would, with the same boldnesse, spurne against the Councell, which was to begin, though lawfull, generall, and Christian, assuring themselues to be condemned by it. Therefore that nothing remained, but that his Ma­iesty should induce them to obedience by authority, or constraine them by force. Which, in case it were not done, and they so much regarded, as not to bee condemned, or, after condemnation, not constrained to lay aside their errours, all the world would know that the heretiques command, and the Pope and Emperour obey. That his Holinesse as he thought fit to vse mildnesse at the first, so he thought it necessary to shew really, that after it would follow force of Armes. That he offered him a grant of part of the Ec­clesiastical reuenues of Spaine, and power to sell the plate of those Churches, to assist him with his owne money, and to send him out of Italy 12000. foot, and 500. horse paide, and to endeuour that he might likewise be assisted by other Princes of Italy, and to proceed, during the time of the warres, with spirituall and temporall Armes, against whosoeuer should molest his terri­tories. Farnese declared also to the Emperour the attempt of the Vice roy of He complain­eth of the Vice roy of Naples. Naples, who would haue sent foure Proctors in the name of all the Bishops of the Kingdome, shewing it was neither reasonable nor lawfull, and that it was a dishonour to the Councell: For if Bishops, dwelling so neere, and be­ing so many, might be excused by sending foure, France and Spaine might doe it much rather, and so a Generall Councell should be held with twenty Bishops. And he prayed the Emperour not to tolerate a thing so contrary to the authority of the Pope, and dignity of the Councell, whereof himselfe is Protector, desiring him to giue some remedy heerein. The Cardinall al­so treated with him concerning the promise made in his Maiesties name, in the proposition sent to the Diet; that is, that to determine the controuersies of Religion, in case the Councell did not proceed, another Diet should be held; and desired him to consider, that if neither his Holinesse, nor his Le­gats and Ministers, nor the Court of Rome, were in fault that the Councell were not celebrated, nor proceeded, he could not by any meanes intimate in the Recesse another Diet, vnder this colour. And he inculcated this poynt [Page 121] exceedingly, because hee had strait commission therein from Rome; and because the Cardinall of Monte, a man very free, not onely spake but also wrote vnto him thereof, in his owne name and his colleagues, after that hee parted from Trent, saying in plaine termes, that this was the most impor­tant point at which he should euer ayme, without forgetting it in his whole negotiation, taking care not to admit any excuse, because this onely would produce any other good agreement. And for his owne part, hee would put his Holinesse in minde rather to abandon the Sea, and restore the keyes to Saint Peter, then suffer the Secular power to arrogate authoritie to determine causes of Religion, vnder pretence and colour that the Eccle­siasticall hath failed in celebrating a Councell or otherwise.

Concerning the attempt of the Viceroy, the Emperor said it proceeded from his owne proper motion, from which, in case hee had not great reason to the contrary, hee would bee remooued. For opening the Councell hee The Empe­rors answere to the Legat. gaue no resolute answere, but spake diuersly, sometimes that it would bee good to begin it in a more fit place, sometimes that it was necessary to make sundry prouisions first. Whereby the Cardinall saw plainely that his ayme was onely to hold the matter in suspence, and to gouerne himselfe as occa­sion serued, either opening or dissoluing it. For not intimating another Diet to treate of religion, he gaue a generall and vnconcluding answere, that hee would alwayes make as much esteeme as was possible of the Popes au­thoritie. But to the proposition of making warre against the Lutherans, he answered that the Popes counsell was the best, and that the onely way was proposed by him, which he was resolued to imbrace; yet that hee would proceede with due caution, and first conclude a truce with the Turke, which hee then did mediate diligently, and most secretly, by the French King, and that hee knew well, that the number and power of the Prote­stants was great, and insuperable, and that in case they were not diuided or surprised at vnawares, the warre would prooue doubtfull and dangerous. That his designe was to conceale his purpose vntill opportunitie serued, and then to treate with the Pope. In the meane while hee accepted the offers made vnto him.

Beside these publike businesses, the Cardinall had one priuate for his The Legats priuate nego­tiation con­cerning his owne family. owne house. The Pope thinking it too little to giue to his familie the Duke­dome of Camerino, and Nepi, thought to giue them also Parma and Piacenza; which because they were a little before in the possession of the Dukes of Mi­lan, he desired the Emperours consent, to establish his gift the better. The Cardinall treated with the Emperour hereof, shewing it were better for his Maiestie that those Cities, so neere to the Dutchie of Milan, were in the possession of a familie so deuoted and allied vnto him, then in the power of the Church, in which if an ill affected Pope should succeede, diuers inconue­niences might arise; that this would not bee an alienation of the patrimonie of the Church, because they first came into the hands of Iulius 2. neither was the possession of them well confirmed but vnder Leo; that it would bee more profitable for the Church, because the Pope would giue it Camerino in exchange and that detracting the charge of maintaining the garrisons of those two Cities, and adding eight thousand crownes, which the new Duke [Page 112] would pay, the Church would receiue more rent by Camerino, then by them. To these expositions the Cardinall ioyned his daughters letters, who effectu­ally prayed the Emperour for her owne interest; vnto whom the matter was not displeasing, as well for the affection hee bare to his daughter and ne­phewes, as because it would bee more easie to recouer them from a Duke, then from the Church. Yet hee neither denied nor granted, but said onely hee would not oppose. The Empe­rors answere.

The Legate treated with the Catholikes, and the Ecclesiastikes especially, incouraging them to defend the true Religion, & promising them all fauour from the Pope. The Protestants suspected the negotiation of the warre, though handled secretly, because a Franciscan Friar, preaching before Charles, The Prote­stants suspect that warre would bee made against them. Ferdinand, and the Legat, after a great inuectiue against the Lutherans, turned to the Emperour, and said it was his office to defend the Church with armes; that vntil then he had not performed that which was necessary to be effected; that so many benefits which God had bestowed vpō him, deserued he should make acknowledgement of them by setting himselfe against that contagion of men, who ought not to liue any longer; and that he ought not to make a­ny further delay, because many soules did dayly perish by this meanes, for whom God will aske an account of him, if he gaue not some sudden remedie. This Sermon not onely begat suspition, but raysed discourses also that it had been commanded by the Legat, and by the publike exhortations, they conclu­ded what the priuate were. To remedy which rumor, the Cardinal parted se­cretly The Legate doth secretly and suddenly returne into Italie. by night, & returned quickly into Italy. Yet the suspicion of the Prote­stants increased, by the aduises sent from Rome, that the Pope, when he dismis­sed some Captaines, gaue them hope he would imploy them the next yeere.

But the B. of Sidonium arriued in Trent the 18 of May, with a Friar, a Diuine, and a secular Doctor, as Proctors of the Elector Cardinall & Arch-bishop of Mentz. The B. made a short oration of the Electors obedience to the Pope, and Apostolike Sea, much commending the celebration of the Councell, as the onely necessary remedy to those wauerings of faith, and Catholike religion. The Legates, in their answere, commended the pietie and deuotion of that Prince; and for admitting his commission, they said, it was necessary to see it first, because his Holinesse had made a new prouision, that none could giue voice by proxie, and that they were in doubt, whether it comprehended a Car­dinall, and a Prince; that they well knew the prerogatiue which his excellen­cie deserued, whereunto they were most ready to giue all honour and respect. These three men perceiuing the difficultie, were in a confusion, and thought The Proctors of the Arch-bishop of Mentz are a­bout to leaue the Councell. to depart. The Legats repented them of the answere, knowing of what impor­tance it would be if the prime Prince and Prelate of Germanie, for dignitie and riches should bee aliened from the Councel. And they wrought by way of mediation, dexterously made by the Cardinall of Trent, by the Ambassadours and others, that they would remaine, saying the Bull spake only of Italian Bi­shops, and that the Legats were deceiued: which imputation they were con­tented to beare, that they might withstand so great a disorder.

Wherefore they wrote to Rome, giuing an account of the successe, & deman­ding whether they should receiue them while the Bull was in force, adding that it seemed hard to repell the Proctors of so great a personage, who shew­ed [Page 123] himselfe zealous and fauourable to the Catholike partie, who by this meanes might grow luke-warme: they were instant to haue an answere, because the determination hereof would serue for a president, for that the other great Bishops of Germanie might send Proctors likewise, whom it were better they went not to Trent in person, because being accustomed to ride with great traines, the Citie would not bee able to receiue them all: and they The Legates doe earnestly demand a re­solu [...] about admitting Proctors. wrote that, aboue all things, it was not fit to scorne the Dutchmen, who are naturally suspicious, and easily resolue themselues; and especially those that are louing and well-deseruing, as Cocleus, who is already in his iourney, as Proctor for the Bishop of Heicstat; who hath written so much against the Heretiques, that one would bee ashamed to say that hee could not haue a voyce in the Councell. The Pope thought it not fit to write precisely here­of, The Pope knew not what to an­swere. considering the difficulties of Naples. For the Vice roy continuing in his resolution, a commission was made to foure to bee present there, in the name of all. These being prepared for their iourney, passed by Rome, concealing they were elected for the rest, saying they went for themselues; and that the others would follow. But hee wrote to the Legates to enter­taine the Proctors with good words, vntill hee gaue another resolution. The Neapolitans spake also in the same tenor at their arriuall in Trent, and as well the Pope as the Legates dis [...]embled the same, deferring to speake of it vntill they were resolued of the time to open the Councell.

In the end of May 20. Bishops, fiue Generals, and one Auditor of the Rota were come to Trent, all much wearied with expectation. These com­mended the rest, who, not caring to be hastie, expected to see a more reaso­nable occasion to part from their home, and were by them called, to their great distaste, headlong fooles, for being so easily perswaded. Therefore The Prelates desire to de­part from Trent. And D. Diego returneth to Venice. they asked the Legates leaue to goe for fifteene or twenty dayes to Ʋenice, Milan, or elsewhere, to auoide the incommodities of Trent, pretending want either of health, or apparell, or other respects. But the Legates, knowing how much it concerned the reputation of the Councell, entertained them, partly by saying they had not power to giue leaue, and partly by giuing hope that the Councell should begin within few dayes, Caesars Ambassadour re­turned to his Ambassage at Ʋenice, vpon pretence of ind [...] position, leauing the Legates doubtfull whether it were by the Emperours commission vp­on some tricke, or for being wear [...] to bee idle and incommodated. Hee promised a speedie returne, adding that in the meane while the Ambassa­dours of the King of the Romanes remained there to assist the seruice of God; and yet hee desired the Councell should not bee opened vntill his returne.

But in the end of the next moneth the greater part of the Bishops, moued, some by pouertie, and some by incommoditie, made grieuous complaints, and raised as it were a sedition among themselues, threatning that they would depart, and had recourse to Francis Castel-Alto, gouernour of Trent, whom Ferdinand had appointed to hold his place, together with [...] Gine [...]a. This man came before the Legats, and desired them in the name of his King, that now at last they would begin, it being plaine how much good would ensue by the celebration, and how much euill by temperizing th [...]. The Legats [Page 124] held themselues offended herewith, because they thought it was to shew the world that which was contrary to the trueth, and to attribute to them the delay, which proceeded from the Emperour. And though they among themselues resolued to dissemble, and to answere in generall termes, yet the Cardinall Monte could not bridle his libertie, but in making answere, con­cluded in the end with perswasion to expect Don Diego, who had more par­ticular commissions then hee. It was hard to entertaine and comfort the Prelates, who ill endured that idle delay, and especially the poore ones, who wanted money, and not wordes. Wherefore they resolued to giue at the Popes charge, fortie Ducats a yeere to the Bishops of Nobili, Bertinoro, and Money is gi­uen to the poore Bishops Chioza, who complained more then the rest, and fearing that the munifi­cence might giue pretence hereafter, they declared themselues that it was for a subsidie, and not for prouision. They gaue the Pope an account by letter of what they had done, shewing him the necessitie to assist them with some greater ayde: but telling him withall, that it was not good to giue it as a firme prouision, that the Fathers might not seeme the stipendaries of his Holinesse: which would cherish the Protestants excuse, not to submit themselues to the Councel, because it was composed only of those that depen­ded on, and were obliged to the Pope.

At the same time the Emperor, in Wormes, cited the Archbiship of Collen The Archbi­shop of Collen is cited by the Emperour in Wormes. to appeare before him within thirtie dayes, or to send a Proctor, to answere to the accusations and imputations layd vpon him, commanding him in the meane space not to make any innouation in Religion and Rites, but to re­duce the things innouated to their former state. Hermannus Bishop of Col­len, desiring to reforme his Church, in the yeere 1536. called a Councell of the Bishops his Suffragans, where many Decrees were made, and a booke printed, composed by Iohn Groperus, a Canonist, who, for seruice done to the Church of Rome, was after created Cardinall by Pope Paul the fourth. But whether the Archbishop, and Groperus himselfe were not satisfied with the reformation, or whether hee changed his opinion, hee assembled the Clergie and Nobility, and chiefe men of his state in the yeere 1543. and esta­blished another reformation. This, though it were approoued by many, pleased not the whole Clergie, yea, the maior part opposed it, and made Gro­perus their head, who before had giuen counsell for it, and promoted it. They entreated the Archbishop to desist, and expect a generall Councell, or at the least, an Imperiall Diet; which not being able to obtaine, in the yeere 1545 they appealed to the Pope, and to the Emperour, as supreme aduo­cate and protectour of the Church. The Archbishop published by a wri­ting, that the appeale was friuolous, and that hee could not desist from that which belonged to the glory of God, and amendment of the Church; that hee had not to doe either with the Lutherans or others, but that hee obser­ued the doctrine agreeable to the holy Scripture. The Archbishop going on in his reformation, and the Clergie of Collen insisting vpon the contrary, the Emperour receiued the Clergie into his protection, and cited the Arch-bishop, as hath beene said.

This newes comming to Trent, gaue matter to passe the time at the least with discourses. The Legates were much mooued, and amongst the Prelates [Page 125] which were present those that were of any vnderstanding blamed the Empe­rour, for making himselfe Iudge of faith and reformation; the most gentle word they spake was, that the Emperours proceeding was very scandalous. They began to know they were not esteemed, and that to bee idle, was to be scorned by the world. Therefore they did discourse that they were con­strayned to declare themselues to be a Councel lawfully called, and to be be­ginne The Emperor is blamed, for the Citation, by the Fathers of Trent. the worke of God, proceeding first against the foresayd Archbishop, the Elector of Saxony, the Landgraue of Hassia, and likewise against the King of England. They grew into so great spirits that they seemed not the same, who a few dayes before thought themselues confined in prison. The Mini­sters of the Archbishop of Mentz abated this heat, putting them in minde of the greatnesse of those Princes and their adherents, and the danger to make them vnite themselues with the King of England, and so to make a greater fire in Germanie: and the Cardinall of Trent spake in the same forme. The Italian Bishops, thinking it a great matter to meddle in such eminent subiects, said it was true that all the world would be attentiue at such a processe, yet that all the importance was to begin and ground it well: They incited one ano­ther, saying it was necessary to redeeme the slownesse past with celerity here­after. That they should demand of the Pope, some man of worth to pero­rate against the accused, as did Melehior Baldassino, against the Pragmatique, in the Laterane Councel; beeing perswaded that to depriue Princes of their States had no other difficultie, then to vse well the formes of Processes. But the Legates, as well for this as for other occurrences, knew it to be necessarie to haue such a Doctor, and wrote to Rome to be prouided of one.

The Pope vnderstanding the Emperors action, was astonished, and doub­ted The Pope was wonder­fully distasted with the Ci­tation. whether to complaine or be silent. To complaine, when no effect would succeed he thought friuolous, and a demonstration of his small power. And this mooued him exceedingly. But on the other side, considering well how much it imported him not to passe ouer a matter of that moment, hee resol­ued not to giue words, as they did in Trent, but to proceed to facts, and an­swere the Emperour afterwards, if hee should speake of it. Therefore hee The Archbi­shop is cited by the Pope. made another citation against the Archbishop, the eighteenth of Iuly, that within sixtie dayes he should appeare before him. Hee cited also the Deane of Collen, and fiue of the principall Canons, leauing the world to dispute how the Archbishop could appeare before two which cited him for the same cause, in diuers places, at the same time, and how a dispute of the com­petencie of the place of iudicature belonged to the honour of Christ. But how this succeeded, and what ende the cause had, shall bee said in its place.

To returne to that which more neerely concerneth the Councel, the Em­perour assayed in the Diet diuers wayes, to make the Protestants grant him The Emperor demandeth assistance a­gainst the Turkes of the Protestants, who giue a conditionall answere. assistance against the Turkes, not mentioning Religion. Whereunto they still answered, that they could not resolue without they were secured, that the peace should be kept, and that, by the conuocation in Trent vnder the name of a Councell, it was not vnderstood that the time of the peace was ended, according to the Decree of the former Diet, but declared that the peace cannot be interrupted, nor themselues enforced by any Decrees made [Page 126] in Trent; because they cannot submit themselues to that Councel, where the Pope, who hath condemned them already, hath free power. The Emperor sayd, hee could not giue them peace which might exempt them from the Councel, to whose authority all are subiect that he had no way to excuse him­selfe to other Kings and Princes, if it were granted to Germanie alone not to obey the Councell, assembled especially for her sake. But if, as they sayd, they pretended a cause why they would not submit, let them goe to the Councel, and alledge their reasons why they suspect it; that they should be heard, and if it appeared they had wrong, they might then refuse; that it was not pertinent to preuent, and to suspect that which appeared not, pre­tending grieuance of things to come, and iudging of that which is not seene as yet. They replyed, they spake not of things to come but past, their Reli­gion being condemned already, and persecuted by the Pope and all his ad­herents. Therefore they were not to expect any future iudgement, because it was past already. That it was iust that the Pope, and his adherents of Ger­many, and of all other places, should make one part in the Councell and them­selues the other and for the difficulty about the manner and order of procee­ding, the Emperour, Kings, and Princes should bee Iudges, but for the merits of the cause, the Word of God onely.

They could not be remooued from this resolution, though the Ambassa­dour of France, there present, did very much, and with menacing termes, en­treat them to consent to the Councel; which threats the Ministers of that K. the Popes fauourers, did dictate to the Ambassadour, when hee parted from France. The Imperialists proposed the translation of the Councel into Ger­many, vnder the Emperors promise to labour effectually, that the Pope should condescend; which the others accepted, vpon condition the peace were esta­blished vntill the Councel were assembled there. But Charles, being sure that the Pope would neuer agree, saw that this was to giue them a perpetual peace, and therefore he thought it better to leaue things in suspence, granting it on­ly vntill another Diet, seeing hee was constrayned, hauing not concluded truce with the Turkes as yet, and esteeming more that warre; thinking that by occasion of a Colloquie, other reasonable meanes would bee offered hereafter; to make them consent anew to the Councel of Trent, or, in case of refusall, to hold them contumacious, and to make warre against them. There­fore the fourth of August hee ended the Diet, and ordained another in Ra­tubon, Another Diet is ordained in Ratubon for Ianuary. for Ianuary next, whereat the Princes should be personally present, and instituted a Colloquie in matter of Religion, of foure Doctors, and two Iudges for a side. This was to begin at December, that the matter might be digested before the Diet. Hee confirmed and renewed the former Edicts of peace, and set downe a manner to pay the contributions for the war. How the Colloquie did proceede, shall be said in its place.

The Protestants, being departed from Wormes, set forth a booke, where The Prote­stants do pro­test against the Triden­tine councel. they said in summe, that they esteemed not the Tridentine for a Councell, being not assembled in Germanie, as Adrian and the Emperour promised; whereunto to make shew of giuing satisfaction by making choice of Trent, was to mocke the world, because Trent cannot bee said to bee in Germanie, but onely because the Bishop is a Prince of the Empire: but for securitie, that [Page 127] it was aswell in Italie, and as much in the Popes power as Rome it selfe. And the rather they esteemed it not lawfull, because Pope, Paul would bee presi­dent in it, and propose by his Legats; that the Iudges were tyed vnto him by oath; that the plea being against the Pope, himselfe ought not to be Iudge; that it was necessarie to treat first of the forme of the Councell, and of the authorities, whereupon to ground. But the Emperours resolution displea­sed The Emperor is taxed againe for medling in Religion. alike in Trent and at Rome, as well because a secular Prince medled in Re­ligion, as because, it seemed the Councell was casseered, in regard, that ap­proaching, order was giuen to handle else-where the controuersies of do­ctrine. The Prelats in Trent blamed the Decree, as it were with one voyce, saying it was worse then that of Spira, and maruelling that the Pope, who shewed himselfe so quicke against that, had and did tolarate this, after that the Councell was intimated, and already assembled. From this they drew a manifest Argument, that their remaining in Trent was vaine and dishonou­rable. The Legats tryed their wits to consolate, and perswade them, that all The Prelats in Trent are discontented, and most of them doe de­part. had beene permitted by his Holinesse for a good end. But they replyed, that whatsoeuer the end was, and what thing soeuer doth follow, the blemish, not onely of the Pope and Apostolique Sea, but of the Councell and the whole Church will neuer be taken away. Neither could the Legats resist their complaints, which ended in demanding leaue to depart, some alled­ging necessary and important affaires of their own, and some to retire them­selues into some of the next cities for infirmitie or indisposition. And though the Legats gaue leaue to none, yet some of them dayly tooke it, so that before the end of the moneth, there remained very few. But in Rome, though this successe was foreseene by the negotiation of Cardinall Farnese, yet after it happened they began to thinke more exactly of it. They considered that the Emperors ends were much different from the Popes; for he, holding things in suspence, dispatched his businesse well in Germany, giuing the Protestants The Emperor desireth to hold the Councell in suspence. hope, that if they pleased him, he would not suffer the Councell to bee ope­ned, and putting them in feare, that in case they did not, it should begin and proceed against them. Therefore he euer caused some new emergents to arise, which might hold things in suspence, passing the time pleasantly vnder diuers colours, and sometimes also proposing that it were better to transferre it to another place, giuing hope hee could bee contented it were translated into Italie, euen vnto Rome, that the Pope and the Prelates of that Nation might more easily hearken to the proposition, and draw the Coun­cell in length.

The Pope was in great straits. Sometimes hee had the ancient desire The Pope is doubtfull what course to take. of his predecessors that the Councell should not be celebrated, and condem­ned himselfe for hauing proceeded so farre, yet hee saw that it was scanda­lous and dangerous to him, to shew openly that hee would not haue it, by dissoluing that small congregation which remained in Trent. He saw cleere­ly that it was not a good remedie to extinguish heresies. For concerning that which belonged to Italie, it was better to prouide against it by force, and by the office of the Inquisition, whereas the expectation of the Coun­cell hindereth that which is the onely remedie. For Germany, it appeared plainely that the Councell did rather make difficult, then facilitate those [Page 128] things. Besides; in ease it were celebrated, hee doubted whether hee should grant the Emperour the halfe fruits and vassalages of the Monestaries in Spaine. For if hee did not, his Maiestie would bee angry, and if hee did it, hee doubted that the Spanish Prelates would discouer in the Councell that they were alienated from him and the Apostolike Sea, for giuing that to o­thers which belonged to them. He saw likewise that the Prelates of the king­dome were if satisfied, who would think it intolerable to pay the tenths, and be at charges in the Councel. Hee thought that those of France would ioyne with them; and incourage them, not for charitie, but to hinder the Emperors profit. Therefore he began to incline to the translation, so that it were not caried further into Germany, as was treated of in Wormes, whereunto he sayd he would neuer consent, though hee had an 100. hostages, and as many pawnes: and the rather because by transferring it more into Italy, into a place more fertil, commodious and secure, he thought he auoyded the inconueni­ence of continuing in that state, and letting the Councell lie at anchor, and be drawen in length from season to season; the worst resolution that could be made, for infinite and perpetuall preiudices which might insue. Besides, by the time which the translation required, the present mischiefe was cured, which was to haue Councell, and a Colloquie, and Diet instituted for re­ligion concurre together, not knowing what end the one or the other might haue; a thing dishonourable, and dangerous, and of bad example; and the Prelats would be satisfied by parting from Trent. Beeing thus resolued, that The Bull of translation. he might be prouided to put it fitly in execution, he sent to the Legates the Bull of faculty to translate it, dated February 22. of which it hath beene spo­ken before.

These thoughts did not possesse either the whole, or the principall part of the Popes mind, but he thought much more of infeoffing his son in Parma and Piacenza, which he had imparted to Caesar, & did effect it in the end of Au­gust, There is much mur­muring at the donation of Parma and Piacenza to a bastard. not respecting the generall murmuring, that, while the Clergie was to bee reformed, the head of it should bestow principalities vpon a sonne of a damned coniunction. This the whole Colledge tooke ill, though onely Iohn Dominicus de Cupis, Cardinall of Trani, with some few more, opposed it; Iohn Ʋega, the Emperours Ambassador, refused to bee present, and Marga­rite of Austria, his nephewes wife, shewed herselfe discontented, because shee desired the inuestiture in the person of her husband, for that shee lost the title of the Dutchesse of Camerino, and got nothing, Afterwards, beeing wholly imployed in freeing himselfe from the difficulties and dangers which the Councell brought with it standing thus, neither opened nor shut, but so as it might serue the Emperours turne against him, hee resolued to send the Bishop of Caserta to treate with his Maiestie, proposing either to The Pope sendeth a Nuncio to the Emperor. haue it opened and begunne, or suspended for a time, and in case that plea­sed not, he was to propose the translation of it into Italy, to giue conueni­ent time to what should be handled in the Colloquie and Diet, or some o­ther match, which were not sodishonourable and dangerous for the Church, as to haue the Councell remaining still on foote, and the Legates and Prelats idle.

This negotiation had many rubs. For the Emperour was resolute, not to [Page 129] consent either to suspension or translation; not holding it good for his ends to begin it, he did not absolutely denie any of the things proposed; and ha­uing no other course to take, he knew not what to do, but to interpose diffi­culties to the three propositions. Finally, in the middest of October, hee found out a temper, that the Councell should bee opened, and the reforma­tion treated of, forbearing to speake of heresies and points of doctrine, lest they should prouoke the Protestants. The Pope aduised heereof by the The Pope is much often­ded with thē Emperours answere. Nuncio his letters, was touched at the very heart. For hee saw plainely that this was to giue the victorie into the hands of the Lutherans, and to robbe himselfe of all authoritie, making him depend of Colloquies and Imperiall Diets, ordaining in them treaties of religion, and forbidding the Councell tomeddle with them, and so to weaken him by alienating his dependants, and to strengthen the Lutherans, by supporting, or not condemning their heresies. And beeing assured that his and the Emperours interests were so contarie, as that they could not be vnited, he resolued to conceale his owne ends, and to proceede as best befitted his affaires. Therefore, without shew­ing any distaste of the answere, he presently replyed to Caserta, that, for his Maiesties sake, hee resolued to open the Councell immediately, comman­ding that the acts thereof should begin, and all should proceed with full libertie, and in fit manner and order. This the Pope sayd in such generall termes, because he would not expresse himselfe, what should bee first, or what last, or what treated of, or What wholly left out. For hee was resolute to handle the matter of religion and points of doctrine principally, without alleadging other reason, incase he should bee constrained to alleadge any, but that to treat of reformation onely, was a thing neuer vsed before, con­trary to the reputation both of himselfe and of the Councell. Therefore, the last of October, hauing imparted all to the Cardinals, by their counsell and aduise, he ordained, and wrote also to Trent, that the Synode should be opened the next Sunday, called Gaudete in Aduent, which was to bee the 13. He giueth or­der to begin the Councell the 13. of De­cember. of December.

The Prelats shewed great ioy for the newes, seeing themselues deliue­red from the imminent danger, to remaine long in Trent, and doe nothing. But a little after the ambiguities were on foot againe. For letters came from The 3. Fren [...] Prelats are re­called, but two of them are perswaded to remaine. the French King to his Prelates, which were three, that they should depart. This seemed to the Legates a thing of the greatest importance, being as it were a declaration. that France and the King approoued not the Coun­cell. They vsed all meanes to hinder their departure, telling the Prelates, that the King gaue that order when the case was otherwise, and that they ought to expect another, because his Maiestie was now informed of the pre­sent state, putting them in minde of the scandall that would ensue, in case they did otherwise, and of the offence which other Nations would take. The Cardinall of Trent, and the Spanish and Italian Prelats protested against their departure. Therefore in conclusion they tooke a middle course, which the King commended when he knew it, that the Lord of Renes should goe to giue the King account, and the other two remaine.

The last of Nouember, the time prefixed for the opening of the Councel approaching, the Legates wrote to Rome, that, to preserue the authority of [Page 130] the Apostolique Sea, it were fit, in opening of it, to read and register a Bull, which might command it to bee done; and they made a dispatch in all dili­gence that it might come in time. The answere, together with the Bull, arriued the eleuenth of December. Therefore the Legates commanded a fast and Procession the next day, and made a Congregation of all the Pre­lates, where first the bull was read, and then all treated of, which was to bee done the next day, in the Session. The Bishop of Estorga proposed after a plea­sing manner, that it was necessary to read in the Congregation the Briefe of the Legation and Presidencie, that all might make profession of their obe­dience, and subiection to the Apostolique Sea. The request was approo­ued The Legates would not suffer the Bull of their Lega­tion to bee read. by almost all the Congregation, and accompanied with the particular instance of euery one. But the Legate Sancta Croce, considering how farre the demand might reach, and that to publish the authoritie of the Presi­dencie, might breede danger to haue it limited, thinking it better by keeping it secret, to vse it as occasion serued, answered readily, that in the Councell all were but one bodie, and that it was equally necessarie to reade the Buls of euery Bishop, to shew hee was such a one, instituted by the Apostolique Sea; which would be tedious, and, by reason of those who dayly will come, would spend the time of all the Congregations, and so hee stopped the re­quest, and retained the dignitie of the Legation, which consisted in beeing vnlimited.

The thirteenth of December came at last, when in Rome the Pope publi­shed a Bull of Iubilie, where hee declared that hee had intimated a Councel The Councel is opened in Trent, and a Iubilie publi­shed in Rome. to heale the wounds of the Church, caused by impious heretikes. There­fore hee exhorted euery one to assist the Fathers assembled therein, with their prayers to God: which to doe effectually and fruitfully, they ought to confesse themselues, and fast three dayes, and during that time, to goe in pro­cessions, and then to receiue the most blessed Sacrament; granting pardon of all his sinnes to whosoeuer did so. The same day the Legates in Trent, with all the Prelates, in number 25. in pontifical habit, accompanied With the Di­uines, Clergie and people of forreine parts, and of the City, made a solemne procession, from Trinitie Church to the Cathedrall; where Monte, the The Ceremo­nies vsed. prime Legate, did sing the Masse of the holy Ghost, in which the Bishop of Bitonto made a long copious eloquent Sermon. That being ended, the Le­gats caused a long written admonition to be read, the summe whereof was: that it was their charge during the whole course of the councel, to admonish the Prelats in occurrences, and that it was fit to begin in that Session, vnder­standing The admoni­tion of Card. Monte. that this admonition & all the rest, were as wel made to themselues as to others as being of the same condition, with them that the Councel was assembled for three causes; for the extirpation of heresie, restitution of Ec­clesiastical discipline, and regaining of peace. To execute which things it was fit to haue first a true & inward sense, what it was to be the cause of all those three calamities. Of heresies, not that they had raised them, but that they had not performed their duetie in sowing good doctrine, and rooting out the cockle. Of manners corrupted that there was no neede to make men­tion, it beeing manifest, that the Clergie and Pastours onely were corrup­tors, and corrupted. For which things God had also sent the third plague, [Page 131] which was the war, forraine of the Turkes and ciuill of the Christians. That without this inward and true acknowledgement, their enterance into the Councell, and calling vpon the holy Ghost were in vaine. That the iudge­ment of God was iust to punish them so deepely, though it were lesse then they deserued. Therefore they exhorted euery one to know his owne faults, to mitigate the wrath of God, replying that the holy Ghost, which they had inuocated, would not come, if they refused to heare of their owne sinnes, and like Esdras, Nehemiab, and Daniel, confesse them. He added that it was a great blessing of God, that there was such an occasion giuen to beginne a Councel, for reformation on all hands. And though contradi­ctors will not bee wanting, yet it was their duetie constantly to goe on, and, as Iudges, to auoyde passion, and aime onely at the glory of God, in regard they are to performe this duety before him, the Angels, and the whole Church. In fine, they admonished the Bishops sent by the Princes, to doe their Masters seruice with faith and diligence; yet preferring the honour of God before all. Afterwards the Bull of the intimation of the Councel in the yeere 1542. was read, and a Briefe of the simple deputation of the Legates, together with a Bull of the opening of the Councel; and immediately Al­fonso Zorilla, Secretarie to Don Diego, stepped forward, and reproduced the Emperours Commission presented before to the Legates, and shewed a let­ter of Don Diego, in which he excused his absence, by reason of his indispo­sition. For his excuse the Legates sayd it was worthy to bee admitted. For the Commission, though they might insist vpon the answere giuen before, yet they were pleased for greater reuerence to receiue it againe, and examine it, and make answere afterwards.

These things being done, according to the rite of the Roman Ceremo­niall, all kneeled downe to pray softly, as the vse was in all the Sessions, and then they sayd aloud, Adsumus Domine, &c. Sancte Spiritus, &c. Which the President spake with an high voice, in the name of all. The Letanie being sung, the Gospel was read by the Deacon, Si peccauerit in te frater tu [...]s, &c. And lastly the hymne, Veni Creator spiritus, beeing sung, and all sate downe in their places, the Cardinall of Monte pronunced the Decree, with inter­rogatorie words; reading, whether it pleased the Fathers, for the praise of God, extirpation of heresies, reformation of Church and people, depression of the enemies of Christ, to determine and declare that the holy Tridentine and Generall Councel should begin, and be begun; whereunto all answered, first the Legates, then the Bishops, and other Fathers by the word Place [...], He then added, whether in regard of the Feasts of the old and new yeere, it The decree for opening the Councels and holden the next Ses­sion. pleased them that the next Session should be the seuenth of Ianuary; and they answered likewise that it pleased them. This being done, Hercules Seuerallo, Speaker of the Councel, desired the Notaries to make an instrument of all. The himne, Te Deum laudamus, was sung, and the Fathers putting off their Pontificall habits, and putting on their common, accompanied the Legates, the Crosse going before. These ceremonies being vsed in the Sessions fol­lowing, shall be repeated no more.

Germany and Italy were very curious to know the first actions of this as­sembly, which was begun with so many difficulties, & the Prelats in Trent, [Page 132] and those of their family, were charged by their friends to aduise them of it. Therefore immediatly after the Session, a copie of the Legats admonition, and of the oration of Bitonto was sent into euery place; which were quickly printed. Whereof that I may the better tell what was commonly spoken, it is necessarie to relate briefely the contents of the Oration. It began with shewing the necessitie of the Councell, because it is an hundred yeeres since that of Florence, and because things of difficultie belonging to the Church, The contents of the orati­on, made by the Bishop of Ritonto. cannot well be handled but in it. For in them the Creeds haue beene made, heresies condemned, manners amended, Christian Nations vnited, armies sent to conquer the holy land, Kings and Emperours deposed, and schismes rooted out. And that for this cause the Poets introduce the Councell of the Gods. And Moyses writeth that they were conciliarie voyces, the Decree to make man, and to confound the tongues of the Giants. That Religion hath three heads, Doctrine, the Sacraments, and Charitie; and that all these three call for a Councell. Hee declared the corruptions entred into them, for re­stauration of which, the Pope, by the fauour of the Emperour, Kings of France, of the Romanes, and of Portugall, and of Christian Princes, hath assembled the Synod, and sent his Legats. He made a long digression in com­mendation of the Pope, and another, not much shorter in praise of the Em­perour; then he praised the three Legats, deriuing their commendation from the name and surname of each of them; and added that the Councel being assembled, all ought to meet in it, as in the Troian horse. Hee inuited the woods of Trent, to sound foorth through the world, that all should sub­mit themselues to that Councel; which if they doe not, it will be iustly sayd, that the Popes light is come into the world, and men haue loued darknesse better then the light. He lamented that the Emperour was not present, or, at the least Don Diego, who represented him. He congratulated the Cardinall Madruccio, that the Pope had assembled in his City the dispersed and wande­ring fathers. Hee turned to the Prelats, and sayd, that to open the gates of the Councel, was to open the gates of Paradise from whence would descend liuing water to fill the earth with the knowledge of the Lord. Hee exhor­ted the fathers to amendment, and to open their hearts, as dry ground, to re­ceiue it; adding, that if they doe it not, yet the holy Ghost will open their mouths, though their mindes bee possessed with an euill spirit, as hee did the mouths of Caiphas and Balaam, lest, if the Councel should erre, the Church should erre also. Hee exhorted them to lay aside all passion, that they may truely say, It seemed good to the holy Ghost and to vs. Hee inuited Greece, France, Spaine, Italy, and all Christian Nations to the Marriage. In fine, hee turned himselfe to Christ, praying him, by the intercession of Saint Vigilius, (the turelarie Saint of the valley of Trent) to assist that Councell.

The Legats admonition was accounted pious, Christian, modest, and The censure of the oration. worthy of Cardinals, but the Sermon of the Bishop was iudged farre other­wise. His vanitie and ostentation of Eloquence was noted by all. But men of vnderstanding compared, as an holy sentence to a wicked, those ingeni­ous and most true words of the Legats, that without a good inward ac­knowledgement, the holy Ghost would in vaine be called on, with the saying of the Bishop quite contrary, that, without that, their mouth should bee o­pened [Page 133] by the holy Ghost, though their heart remained replenished with a wicked spirit. It was thought arrogancy to affirme, that, in case those few Prelates erred all the Church would erre; as if other Councels of seuen hundred Bishops had not erred, and the Church refused their doctrine. O­thers added that this was not conformable to the doctrine of the Roman­ists, who grant not infallibilitie but to the Pope, and to the Councell by ver­tue of the Popes confirmation. But to compare the Councell to the Tro­ian horse, an insidious inuention, was noted of folly, and reprehended for irreuerence. To haue retorted the words of the Scripture, that Christ and his doctrine, the light of the Father is come into the world, and men haue preferred darknesse before the light, making the Councell and doctrine thereof, to bee the Popes light, appeared to the world, which if it were not receiued, it should be said, men haue loued darkenesse more then light, was esteemed a blasphemie, and it was wished that at the least hee had not taken the formall words of the holy Scripture, that hee might not haue shewed so openly to haue disesteemed it.

But in Trent, the beginning being made, neither the Prelates, not Legats The Legates not knowing how to pro­ceed, write to Rome. themselues knew what should bee handled, nor what order obserued. Ther­fore the Legates wrote to Rome a letter, worthie to bee repeated at large, to giue an account of what was done before. First they said they bee appointed the next session the day after the Epiphanie, as a terme which could not bee taxed neither of too long delay, nor too much breuitie, that in the meane time they might be aduised how to gouerne themselues in the other sessions, wherein they desire to haue light; and because they might euery houre be in­terrogated of diuers things, for which they could not haue space to aduise and expect an answere, they desired that as particular an instruction, as was possible, should be sent them. Aboue all they desired aduertisement concer­ning the manner and forme to proceede, to propose, to resolue, and what matter should be handled. They demanded especially if the cause of here­sies should be the first, or should be treated of in generall, or in particular, condemning the false doctrine, or the persons of the principall heretikes, or the one and the other together: if the Prelates propose an Article of refor­mation, where at all seeme to ayme, whether it should bee handled together with the Article of Religion, or before or after: if the Councell ought to in­timate its beginning to all people and nations, inuiting the Prelats and Prin­ces, and exhorting the faithfull to pray God for it; or if his Holinesse will doe it himselfe; when there shall be occasion to write some letter, missiue or responsiue, what forme is to be vsed and what Seale; likewise what forme is to bee vsed in the extention of [...] [...]re [...]s if they should take notice of the Colloquie and Diet which will be held in Germany, or dissemble it, if they shall proceede slowly or swiftly, as well in determining the sessions [...], as in proposing the matters. They informed that some Prelates thought fit to proceeded by nations; which they held to be seditious; that it would make the Prelates of euery one [...]oonutin, and that the greater number of Italians, who are most faithfull to the Sea of Rome, would helpe nothing, when the suffrage of them altogether would be of equall value with the suffrage of a few French men, or Spaniards, or Dutchmen. They sent aduise also [...] it was perceiued [Page 134] that some had a designe to dispute of the authority of the Councell, and Pope; a thing dangerous to raise a schisme amongst the Catholikes them­selues; and that in the congregation of the 12. all the Prelats ioyntly and ear­nestly desired to see the commission of their facultie, which they were con­strained artificially to auoide, not knowing as yet how their presidencie ought to be vnderstood and how farre his Holinesse would haue it extended. They demanded also that order might be taken for the rodes, that euery day and houre they might send and receiue aduise, as occasion serued; they desi­red some order about the precedencie of Ambassadors of the Princes, and prouision of money, in regard those 2000. crownes, sent them a little be­fore were spent vpon some poore Bishops.

The Prelates were earnest that the worke might beginne; wherefore the Legates to giue them some satisfaction, and to shew they were not idle, cal­led a congregation the 18. day, without proposing any thing but the manner of liuing, and conuersing, and gouerning their families. Much was saide a­gainst the vse brought in, especially in Rome, to weare the habit of a Pre­late in the ceremonie onely, and at other times of a secular. Sumptuous apparrell, as also base and sordide, were equally reprehended: and much was saide of the age of their seruants, but all was referred to bee resolued in another congregation, which was held the two and twentieth, and was wholly spent in discoursing vpon such ceremonies, concluding that a good reformation of the minde was principally necessary: wherefore ayming at the seemelinesse which belongeth to their degree, and edification of the people, euery one will see what hee hath to redresse in himselfe, and his familie.

The Pope, vnderstanding the Councell was begun, deputed a congrega­tion of Cardinals and Courtiers to superintend, and aduise concerning the affaires of Trent. Consulting with these, hee resolued that things were not as yet ripe enough to see cleerely what matters were to bee handled, and in what order. Hee caused an answere to bee sent to the Legates that it besee­med The Popes answere. not the Synode to inuite either Princes or Prelates, and least of all to desire any one to assist them with prayers, because this hee had sufficiently done himselfe by the Bull of the Iubile, and that by the Letters for the con­uocation of the Councell: that they ought not to thinke that the Synod should write to any, the Legats hauing power to supply that, by their owne letters written in all their names. Concerning the extension of the Decrees, the title ought to be. The most holy Oecumenicall and generall Synode of Trent, the Apostolicall Legats being Presidents. But for the forme of giuing voyces, that their reasons were very good not to doe it by nations; the rather because it was neuer vsed in ancient times, but was introduced by the Coun­cell of Constance, and followed by that of Basill; which are not to be imitated. But the forme vsed in the last Later as Councel being the best and most decent, they should follow that, by which late example, which succeeded well, they might stop the mouth of whosoeuer proposed any to the contrary. And con­cerning the condemnation of the heretikes, & matters to be handled, & other things demanded by them, order should be giuen in time conuenient: in the mean space they should spend the time inpreābulary things, according to the [Page 135] custome of other Councels. That they should maintaine their presidencie with that comlinesse that beseemeth the Legats of the Apostolike Sea, yet so as that they may giue satisfaction vnto all; but, aboue all, should vse diligence that the Prelats should not exceed the bounds of honest liberty, and reue­rence towards the Apostolike Sea. It was a matter of greater importance to assist the Prelates that they might bee able to maintaine themselues. There­fore hee sent a Briefe, by which hee exempted all the Prelates of the Councell from payment of Tenths, and granted them the participation of all fruits, as well in absence as presence: he sent also two thousand crownes to helpe the needie Bishops, giuing order they should not care to haue it published; be­cause, in case it were knowen, it could not bee expounded but for a louing courtesie of the head of the Councell.

This place requireth, by reason of that which hath been, and will be spo­ken The manner of giuing voi­ces in the Councell in all ages. in diuers occasions, about the manner of speaking their opinions in the Councel called, Giuing of voyces, that it should be declared, what the custome was of old, & how this, which is vsed in these times, came first vp. The assem­bling of a whole Church, to handle in the Name of God the occurrences of doctrine and discipline, is a thing most profitable, vsed by the holy Apostles in the choyce of Matthias, and the seuen Deacons: and the Diocesan Coun­cels are much like to this. But of the meeting of Christians from many re­mote places to consult together, there is a famous example in the Acts of the Apostles, when Paul and Barnabas, with others of Syria, met the Apostles and other disciples in Ierusalem, who were assembled about the question of kee­ping the Law. And though it may bee said that it was a recourse of the new Churches of the Gentiles, vnto the old mother Church, frō whence their faith was deriued, a custom much vsed in those first ages, & often rehearsed by Ire­nie and Tertullian, & though the letter were written by the Apostles, Elders, & brethren of Ierusalem only, yet in regard that not they only, but Paul & Barna­bas also did speake, it may well be called a Councel; by example whereof the succeeding Bishops thought all Christian Churches to bee but one, and like­wise all Bishoprickes to be but onely one, so framed, that euery Bishop held a part thereof, not as his owne, but so, as that all ought to gouerne the whole, and euery one to employ himselfe most in that which was particularly re­commended to him; as S. Cyprian, in his little golden booke of the vnity of the Church, doth piously demonstrate. In case of necessity of any particular Church, though the persecutions sometimes waxed warme, as many as could assembled themselues, to make prouision in common. In which assemblies CHRIST and the holy Ghost being president, and charity chasing away all humane passion, they aduised and resolued of what was fit, without ceremo­nies or formes prescribed. But after a certaine time, passions of men and cha­ritie beeing mingled together, and there beeing a necessity to gouerne them with some order, the chiefest man amongst those that were assembled in Councell, either for learning, or for greatnesse of the Citie or Church where­of he was, or for some other respect of eminencie, tooke vpon him the charge to propose and guide the action, and collect the voyces. But after that it plea­sed God to giue peace to the Christians, and that the Romane Emperours re­ceiued the holy faith, there happening more difficulties in doctrine and disci­pline [Page 136] which, by reason of the ambition or other bad affections of those that had followers and credite, troubled the publike quiet another sort of Episco­pal assemblies had beginning, congregated by Princes or their Lieutenants, to remedie the troubles. In these the action was guided by those Princes or Magistrates which did call them together, who also were personally present, proposing and gouerning the treatie, and decreeing interlocutorily, the oc­curring differences, but leauing the decision of the principall point, for which the Councell was congregated, to the common opinion of the assem­blie. This forme appeareth in the Councels, whose actes doe remaine. The Colloquie of Catholikes and Donatistes before Marcellinus and many others may serue for example. But to speake onely of generall Councels, this was done in the first Councel of Ephesus before the Earle Candidianus, sent Presi­dent by the Emperour; and more cleerely in that of Calcedon before Martia­nus and the Iudges by him appointed, in that of Constantinople in Trullo before Constantine surnamed Poganatus, where the Prince or Magistrate that was President, commanded what should bee handled, what order obserued, who should speake, and who be silent, and did decide and accommodate the diffe­rences in these things. And in the other generall Councell, the actes whereof are not extant, as of the first of Nice, and the second of Constantinople, the historians of that Age doe witnesse, that Constantine and Theodofius did the like. Yet in those times, when the Bishops themselues did assemble of their owne accord and others medled not, the action was gouerned as hath been said, by one of them, and the resolution taken according to the common con­sent. Sometimes the matter was so easie, that it was dispatched in one mee­ting. Sometimes, by reason of the difficulty or multiplicitie thereof, it was necessarie to reiterate the businesse, whence proceeded the many Sessions in the same Councel. Not one of them was about ceremony, or only to publish what was digested elsewhere, but to vnderstand the opinion of euery one, and the colloquies, discussions, disputes, and whatsoeuer was done or spoken, were called the actes of the Councel. It is a new opinion, and seldome practi­sed, though established in Trent, that the Decrees onely are called Actes of the Councel, and ought onely to bee published; but in the ancient Councels all was giuen vnto all. Notaries were present to collect the voyces, who, when a Bishop spake and was not contradicted, wrote not his proper name, but thus, The Holy Sinode saith. And when many said the same thing, it was written, The Bishops acclaymed, or affirmed, and the things so spoken were taken for decisions; if they spake in a contrary sense, the contrary opinions were no­ted, and the names of the authours, and the Iudges or Presidents did pro­nounce. Sometimes some impertinencie did vndoubtedly happen by reason of some mans imperfection; but charitie, which excuseth the defects of ones brother, did couer it. A greater number of the Prouince, where the Coun­cell was held, and of the borders was present; but without emulation, eue­ry one rather desiring to obey, then to giue a law vnto others. After the Easterne and Westerne Empires were separated, there remained still in the West some marke of the ancient Councels, and many were celebrated in Councels go­uerned by Princes. France, and Germany, vnder the posterity of Charles the Great, and not a few in Spaine, vnder the Kings of the Gothes. At last, Princes being absolutely debar­red [Page 137] to intermeddle in Ecclesiastical matters, that kind of Councel grew in dis­use, 1546 PAVL 3. CHARLES 5.—HENRY 8. FRANCIS 1. & that alone remained which was called by the Ecclesiastikes themselues; the conuocation of which Prouinciall Councels was almost wholly assu­med by the Pope, by sending his Legates to bee Presidents, wheresoeuer hee heard there was a treatie to hold a Councell. And after a certaine time hee tooke that power to himselfe which the Romane Emperours vsed, to con­uocate a Councell of the whole Empire, and to be President himselfe, if hee were present, or, in his absence, to send Legates to be Presidents; and to go­uerne the action. But the Prelats, assembled in the Synod, being deliuered from the feare of a Secular Prince, which kept them in awe, as worldly re­spects, the causes of all mischiefes, did exceedingly increase, which caused also the multiplying of many indecencies, they beganne to digest and order the matters in priuate, that they might obserue a decencie in the publike meeting. Afterwards this was obserued for a forme, and in the Councels, besides the Sessions, they beganne to make Congregations of some Depu­ties, to set in order the matters to bee treated of, which in the beginning, if they were many, were diuided, and a proper Congregation assigned to eue­ry one. And this beeing not sufficient to remooue all the indecencies, be­cause those that were not present, hauing different interests, made difficul­ties in publique, besides the particular Congregation, they made a generall before the Session, where all were present; which according to the ancient rite, is the Conciliarie action, because the Session, euery thing being done be­fore, remayneth but a pure ceremonie. But a little more then one Age being past, priuate interests caused a contention to arise amongst the Bishops of diuers Nations. Whereupon those that were remote beeing few, and not willing to bee ouercome by the borderers, who were more in number, to make the ballance equall, it was necessary that euery Nation should assemble by it selfe, and resolue according to the number of voices, and that the ge­nerall decision should be established, not by the suffrages of particular men, but by the plurality of the voyces of the Nations. So it was obserued in the Councels of Constance, and Basil: which vse as it was good where the go­uernment was free, as it was when the world had no Pope, so it ill befitted Why the Ro­manists made so great a matter of the forme of pro­ceeding. Trent, where they desired a Councell subiect vnto him. And this was the reason, why the Legates at Trent, and the Court of Rome, made so great a matter of the forme of proceeding, and of the quality and authority of the Presidencie.

But the answere being come from Rome, they called the Congregation the fifth of Ianuary 1546. where the Cardinall of Monte hauing saluted and bles­sed 1546 them all in the Popes name, caused the said Briefe of exemption from pay­ment of tenthes to be read. The three Legates made as it were three enco­miasticall Orations, one after another, declaring the Popes good affection towards the Fathers. But some Spaniards saide that this fauour of the Pope brought greater dammage then benefit, because the accepting of it implied a confession that the Pope might lay burthens vpon other Churches, and that the Councell had not authority to hinder him, nor to exempt those who by right were not to be included. The Legates were not only displeased at this, but returned also some biting termes. Some of the Prelates demanded that [Page 138] the grace might bee extended to those of their families also, and to as many as were present in the Councel. The Generals of the religious Orders deman­ded likewise the same exemption, alledging the charge of the Monasteries for the Friars which they brought to the Councel. Catalanus Triultius, Bishop of Piacenza, who arriued two dayes before, related publikely that hee was rifled as he passed neere to Mirandula, and desired an order should be made in the Councel against those that hindered or molested the Prelates, or others that went to the Councel. The Legates, ioyning this propose with the fore­said pretence of exemption, considering of what importance it might bee, if the Councel should meddle in such a businesse, making Edicts for their owne exaltation, and that this was to touch the secrets of the Ecclesiasticall Hie­rarchie, put it aside with much dexteritie, alledging it would seeme strange to the world, and too great a desire of reuenge, offering to labour with the Pope, that hee would prouide for the security of their persons, and haue consideration of the families of the Prelates, and of the Friars. And so they appeased all.

And going on to the Conciliary actions, the Cardinall of Monte related what forme was obserued in the last Laterane Councel, where himselfe was present, as Archbishop of Siponto. Hee said, that treating then of the French Pragmatique, of the schisme against Iulius 2. and of the warre betweene Christian Princes, three deputations of Prelates were made for those mat­ters, that each Congregation beeing employed in one onely, it might better digest it; that the Decrees being framed, a generall Congregation was called, where euery one spake his opinion, and that by those the resolutions were better reformed, so that all things passed in the Session with great concord and comlinesse; that the businesse to bee handled by them was more various, the Lutheranes hauing moued euery stone, to ouerthrow the building of Card. Monte prescribeth an order for dis­cussing mat­ters in Coun­cel. faith; therefore that it will bee necessary to diuide the matters, and for euery one to ordaine a particular Congregation to dispute it, to cause the Deputies to frame the Decrees which are to bee proposed in the generall Congregati­on, where euery one shall deliuer his opinion: which that it might bee abso­lutely free, themselues the Legates did resolue to be proposers onely, and not to giue their suffrage but in the Session. That all should bethinke themselues what was necessary to be handled, that some beginning might be made in the Session which approached.

They proposed then, whether they were pleased that a Decree already A great diffe­rence about the title of the Councel. framed, concerning Christian conuersation while the Councel lasted in Trent should bee published in the Session. Which beeing read with the title, The most holy, as the commandement from Rome was, the French men desired this addition, Representing the Church Vniuersall: which opinion many Bi­shops did follow with a ioynt consent. But the Legates considering that that title was vsed onely in the Councel of Constance and Basil, and that to imitate them, was to renew their memorie, and to giue them some authority, and to open a gap to the difficulties which then troubled the Church of Rome; and which imported more, considering that after they had said (Representing the Church Vniuersall) some also might thinke to adde the words following, that is, which hath power immediatly from CHRIST whereunto euery one, [Page 139] though of Papall dignitie, is bound to obey, they opposed strongly, and (as they wrote to Rome in plaine termes) they whetted themselues against it, without declaring to the fathers the true causes, but onely saying they were froathy and inuidious words, and that the heretikes would haue made a bad interpretation of them. And they all so laboured, without discouering the se­cret, first by art, then by saying plainely they would not permit it, that they appeased the generall commotion, though the French men and some few more remained firme in their proposition.

And Iohn de Salazzar, Bishop of Lanciano, a Spaniard by Nation, assisted the Legats very much, who hauing commended in ample termes the first Councels of the Church, for antiquity and sanctitie of those that assisted, he desired they should bee imitated in the title vsed by them, which was very plaine, without expressing representation, or what, or how great authoritie the Councell had. But hee pleased them not, when he said, that, by their example the name of Presidents ought to be laid aside, because it was neuer vsed by any ancient Councell, but begun onely by that of Constance, which The name of Presidents was neuer v­sed in Coun­cell before the Councell of Constance. by reason of schisme, changed Presidents often: adding, that if that ex­ample were to be followed, it would also be necessary to nominate the Em­perours Ambassadour. For then the King of the Romans was named, and the Princes with him. But this pride was farre remote from Christian humility: and he repeated the discourse of the Cardinall Santa Croce, which hee made the twelfth of December, by which also hee concluded, that they should de­sist to make mention of Presidencie. This proposition troubled the Legats more then the former; yet the Cardinall Monte suddenly answered, that Councels haue spoken diuersly, according to the occurrences of the times: that formerly the Pope hath alwayes beene acknowledged, for head of the Church, nor euer any Councell hath beene demaunded, with condition it should not depend on the Pope, as the Duch-men now doe with great bold­nesse; vnto which hereticall temeritie it was fit to resist in euery action, shewing they were ioyned with the head, which is the Pope, by making mentions of his Legats. Hee spake much in this matter, and knowing hee could better maintaine it by diuersion, then perswasions, hee was a meanes they should passe to another thing. The contents of the Decree was appro­ued by all; but there being one particle in it, in which euery one was exhor­ted to pray to God for the Pope, Emperour, and Kings, the French Prelats desired there should speciall mention bee made of the French King. This the Cardinall Santa Croce commended, but added, that the like specification would be expected by all in their place, which would proue a long businesse, and full of danger, by reason of precedencie. The French men replied, that in the Bull of the conuocation, the Pope had made mention onely of the Emperour and French King; and therefore by that example they should name them both, or neither. The Legats tooke time to thinke of it, being desirous to giue euery one satisfaction.

The seuenth of Ianuary all the Prelats, clad in their ordinary habit, assem­bled The session Ianuary 7. themselues in the house of the prime Legat, from whence they went to the Cathedrall Church with the crosse before them. Out of the Countrey of Trent were collected into the Citie three hundred foote, armed partly with [Page 140] pikes, and partly with harquebushes, and some horse. These put themselues in file on either side the way, from the house of the Church; where the Le­gats and Prelats beeing entred, the Souldiers returned to the market place, and discharged their harquebushes, and remained there to guard the Session. Besides the Legats and Cardinall of Trent, there were present foure Arch-bi­shops, twenty eight Bishops, three Abbats of the congregation of Cassina, and foure generals, who sat in the place of the Session. These forty three per­sons made the generall Councel. Of the Archbishops, two were titular only, neuer seene in the Churches, from which they had their name, which the Pope gaue them, only to do them honor; the one was Olaus Magnus, Archbi­shop of Vpsala in Gothland, the other Robert Venante, a Scottish-man, Arch-bishop of Armagh in Ireland; who, though he were pore-blinde, was com­mended for his vertue, to ride post the best in the world. These two men, hauing beene releeued certaine yeeres in Rome, by the Popes almes, were sent to Trent to increase the number, and to depend on the Legats. About the number of twenty Diuines stood on their feete; the Ambassador of the King of the Romans, and the Proctor of the Cardinall of Ausburg were pre­sent, and sate vpon the Ambassadours bench, and neere vnto them, vpon the same bench, sate ten Gentlemen, chosen out of the bordering places by the Cardinall of Trent. Iohn Fonseca, Bishop of Castelamare said Masse, and Co­riolanus Martiranus, Bishop of S. Marke, made the Sermon.

When the Masse was ended, the Prelats put on their Pontificall habits, and then the Letanie and Prayers were said, as in the first Session. After this all sate downe, and the Bishop that said Masse, mounting into the Pulpit, read the forenamed Bull, against admitting to giue voyce the Proctors of those that were absent, without mentioning the other, where those of Ger­manie were excepted. Then he read the Decree, in which the Synod exhor­ted all the faithfull assembled in Trent, to liue in the feare of God, and dayly to pray for the peace of Princes, and vnitie of the Church, and those of the Councell to say Masse, at the least on Sundaies, and to pray for the Pope, Emperour, Kings, and Princes, and all to fast, giue almes, to be sober, and to instruct their families. It exhorted also all men, especially the learned, to bethinke themselues exactly how to resist heresies, and in the assemblies to vse modestie in speaking. And it ordained beside, that if any sat not in their place, or gaue not voice, or was not present in their congregations, he should not receiue any preiudice, or gaine any new right. The fathers being inter­rogated, after this was read, they answered, it pleased them. But the French men added, that they approued not so bare a title, and required an addition of Representing the vniuersall Church. In fine, the next session was appointed the fourth of February, and the fathers had leaue to depart; who putting off their Pontificall habits, did, in their ordinarie apparell, accompanie the Le­gats home in the same order they came to Church; which was obserued in all the sessions afterward.

After the session there was no congregation held vntill the thirteenth of Ianuary, because Peter Pacceco, Bishop of Iahen, lately created Cardinall, who expected the hat from Rome, without which the ceremonie gaue him not leaue to goe abroad, had a desire to be there, because order was to bee taken [Page 141] therein, that no inconueniences should happen in the session. The congre­gation being assembled, the Legats complained of those, who in the session had opposed the title; they shewed it was not seemely to cause diuersitie of opinions to appeare in that publike place; that the congregations were made that euery one might deliuer his mind more priuatly, and all agree in that which was to bee published; that nothing would more daunt the here­tiques, and encourage the Catholiques, then the fame of vnion. They de­scended to the matter of the title, and said, that none was more fit then that which the Pope had giuen in the Conuocation, and in so many other Bulls, where it was called, Oecumenicall and vniuersall; vnto which it was super­fluous to adde (representation) in regard whole bookes declare what a Coun­cell lawfully called, and begun, is, and doth represent; that by doing other­wise they should seeme to make doubt of the authority thereof, and resemble it to some other Councell, vnto which they gaue that title, being willing to supplie with words the lawfull authority which they knew it wanted, glan­cing at that of Basil and Constance, but to make a firme resolution they would haue euery one deliuer his opinion.

The Cardinall Pacceco began to say, the Councell was adorned with very many titles, which if they were vsed in all occasions, the expression of them would bee greater then the body of the Decree. But as a great Emperour A dispute a­bout the title of the Coun­cell. possessour of many kingdomes and states, vseth in his Edicts the title onely from whence they haue force, and often putteth his owne name to them without any title at all, so this Councell, according to the Subiects that shall be handled, ought to vse many titles to expresse its authoritie; but now that they are in the preparatories, there is no necessitie to vse any of them at all. The Bishop of Feltre put them in minde, that the Protestants desired a Coun­cell where themselues might haue a decisiue voice, so that if this title be giuen to the Councell, that it representeth the Church vniuersall, they will draw an argument from hence, that some of euery order of the vniuersall Church ought to be present. These being two, the Clergie and the Laitie, it cannot be intirely represented, if the Laitie be excluded. But for the rest, those also of the Councell who assented to the simple title, were of opinion that it ought to bee supplied. The Bishop of Saint Marke said that the Laikes are most improperly called the Church. For the Canons determine that they haue no authority to command, but necessitie to obey, and that this is one of the things which the Councell ought to decree, that the Seculars ought humbly to receiue that doctrine of faith which is giuen them by the Church, without disputing or thinking further on it; and therefore that it is very meete to vse the title, that the Synode representeth the Church vniuersall, to make them vnderstand that they are not the Church, but ought to hear­ken to, and obey the Church. Many things were spoken and they went on without any firme conclusion but onely that the simple title should bee vsed in the next session, as it was in the last.

When this was ended, because certaine Prelates desired, that at the last they might come to matters substantiall, the Legats, to giue them satisfacti­on, proposed that they should consider of the three heads contained in the Popes Bulls; that is, the extirpation of heresies, reformation of discipline, [Page 142] and establishing of peace; how they should beginne these treaties, what course they should holde, and how proceede; that they should pray God to illuminate them all, and euery one should speake his opinion in the first congregation. In the ende some commissions from absent Bishops were presented; and the Arch-bishop of Aix, the Bishops of Feltre and Astor­ga were deputed to consider of their excuse, and relate in the Congre­gation.

The next day the Legates wrote to Rome, that it appeared that the ampli­fication of the title, with addition of Representing the Church Vniuersall, was a thing so popular and so pleased all, that it might easily be spoken of againe: and therefore they desired to know his Holinesse pleasure if they should persist in denying it, or yeeld vnto them, especially vpon occasion of ma­king some Decree of importance, as to condemne heresies, or the like. They gaue aduice also, that they had made the proposition for the next Congrega­tion so generall, that they might yeelde to the desire of the Prelates, which was to enter into the substantiall points, and yet enterpose time that they might receiue instruction from his Holinesse. They added that the Cardi­nall Pacceco had aduice, that the Emperor had giuen order to many Spanish Bishops, men of exemplary liues, and learning, to goe to the Councel. There­fore they thought it necessary, that his Holinesse should send ten or twelue Prelates, whom hee might trust, men fit to appeare for their other qualities, that the number of the Oltramontans increasing, especially men rare, of ex­emplaritie The Legates desire to make their partie strong. and learning, they might in some part bee incountred. For a­mongst those that vntill then were in Trent, those that had good mindes had little learning, and lesse discretion; and those that had vnderstanding, were discouered to haue deseignes, and hard to be gouerned.

In the next Congregation, assembled the eighteenth, to vnderstand the The Imperia­lists desire to beginne with reformation. mindes of all, concerning the Propositions made in the last, the opinions were foure. The Imperialists said, that the points of doctrine could not bee touched, with hope of any fruit, because it was first necessary to remooue the transgressions, from whence the heresies arose, by a good reformation, enlarging themselues very much in this field, and concluding that so long as the scandall which the World receiueth, by the deformation of the Clergie, ceaseth not, nothing that they can say or preach will euer bee beleeued, all beeing perswaded that deedes ought to bee regarded, and not words. And that they ought not to take example by the ancient Councels, because in them either there was not corruption of maners, or that was not cause of heresie; and in fine, that to deferre the treatie of reformation, was to shew themselues incorrigible.

Some few others thought fit to beginne with doctrine, and then to passe to reformation, alledging that faith is the ground and foundation of Christi­an life; that no man begins to build from the roofe, but from the founda­tions; that it is a greater sinne to erre in faith then in other humane actions; and that the point of rooting out heresies was put first in the Popes Buls. A third opinion was, that the points of reformation and faith might ill bee separated, because there was no doctrine without abuse, nor abuse which drawed not after it the bad interpretation and bad sense of some doctrine. [Page 143] Therefore it was necessarie to handle them at the same time, for that the world hauing their eyes fixed vpon this Councell, and expecting a remedie as well in matters of faith as maners, it would be satisfied better by handling them both together, then one after another: especially if according to the proposition of the Cardinall of Monte, diuers deputations were made, and one handled this matter, and the other that, which should be done quickely, considering that the time present, when Christendome had peace, was preci­ous, and not to bee lost, not knowing what impediments the time to come might bring. And the rather, because they should study to make the Coun­cell as short as they could, that the Churches the lesse while might remaine depriued of their Pastours, and for many other respects, intimating that which might arise in length of time, to the distast of the Pope and Court of Rome.

Some others, among whom were the French men, demanded, that that of the peace might be the first: that they should write vnto the Emperour, the most Christian King, and other Princes, giuing them thankes for the conuocation of the Councel, for continuance whereof that they would esta­blish peace, and helpe the worke forward, by sending their Ambassadours and Prelates; and likewise should write friendly to the Lutheranes, inuiting them charitably to come to the Councell, and ioyne themselues with the rest of Christendome. The Legates, vnderstanding the opinions of them all, and commending their wisedome, said, that because it was late, and the con­sultation of weight, and the opinions various, they would thinke of what euery one had said, and, in the first Congregation, propose the points to bee determined.

Order was taken that there should bee two Congregations euery weeke, Two Con­gregations e­uery weeke, without in­timation. on Munday and Friday, without warning: and in the end the Archbishop of Aix, hauing receiued letters from the most Christian King, saluted the Sy­node in his Name, and promised that his Maiestie would suddenly send an Ambassadour, and many Prelates of his Kingdome; and so the Congregati­on ended.

The Legates sent aduice of all to Rome, and wrote that they had drawen in length the resolution of the things that were handled, vnder the pretences before related, but in truth to gaine more time, that they might receiue in­structions and orders how to gouerne themselues; beseeching his Holinesse againe to make his will knowne, and to consider aboue all, that to prolong the Councell, and hold it open, when he might make it short, was not good for the Apostolique Sea: adding that they were constrained to hold two Congregations euery weeke, to keepe the Prelates in exercise, and to take oc­casion from them to make them by themselues. But they said that this would draw on the businesse very fast, and therefore that it was necessary to take some course to resolue their proposes quickely, and not to deferre to answere them, as hitherto hath beene done, but to aduise them what they ought to do presently, and to foresee, as much as might be, what could happen. And see­ing they had written oftentimes, that many poore Bishoppes came to the Councell, for the hope and good promises which his holinesse and Cardinall Farnese had giuen them, they then repeated it, adding, it was an error to think [Page 144] to vse them as homely in Trent, as in Rome, where, hauing no authority, they are humble and in subiection; but when they are in the Councell, they thinke they should be esteemed and maintained, which if it be not done, it were bet­ter not to haue them in that place, then to haue them there ill satisfied, and distasted; concluding that that enterprise could not succeed Well, without diligence and cost.

It may generally seeme strange, that the Pope, a wise man, and skilfull in the affaires of the world, should not giue answere vnto two particulars, of such importance and necessitie, in so long a time, after so many instances of his ministers. But his holinesse grounded not his hopes vpon the Councell; all his cogitations were turned toward the warre, which the Cardinall Farnese The Pope is more intent vpon the war against the Protestants, then vpon the Councell. treated with the Emperour the yeere before, and could not forbeare to make demonstration thereof: neither did the Emperour desire the Councell should proceed, it being sufficient for his ends that it was opened onely.

But the Prelates, who desired to begin with reformation, and leaue the do­ctrine behind, assisted by the Emperours Ministers, assayed to draw the o­thers A controuer­sie how to be­gin, whether with reforma­tion or doc­trine, or with both together. to them: which thing being very easie, because the reformation was generally desired, and not much beleeued, their number grew so great, that the Legats were confounded. Therefore by themselues and their friends they often dealt priuatly with diuers, and lastly, in the congregation of the 22. day, all three one after another set themselues to ruine the foundations which were laid in fauour of the reformation. One reason, drawen from the Emperours proposition in the Diet of Wormes the last May, made a great impression, when he said they ought to expect what the Councell would doe in the definitions of doctrine, and in the reformation; and, that if nothing were done, he would intimate another Diet, to accommodate the differences of religion, and correct the abuses: arguing from hence, that if they handled not the points of doctrine, the determinations of the future Colloquie and Diet would bee canonized; neither could they with reason hinder them to treat of religion in Germanie, which themselues refused to doe in the Councell.

There was a great rich Prelate in the congregation, who, with a premedi­tated speech, went about to shew, that they ought onely to ayme at the refor­mation, aggrauating much the common deformation of the whole Clergie, and inculcating, that so long as our vessels were not cleansed, the holy Ghost would not dwell in them, and by consequence, that no right iudgment could be expected in matters of faith.

But the Cardinall Santa Croce taking from hence occasion to speake, said, that there was no reason to deferre the reformation of themselues, who were to manage the Councell, but that was easie and ready, and might suddenly be executed, without delaying the points of doctrine, which were intricate of themselues, and of long digestion. He much commended that prelate for making mention of a thing so holy, and of so good example: for beginning from themselues, they might easily reforme all the rest of the world; and hee earnestly exhorted all to come to the practise thereof. This opinion was much commended by all, but not followed; for many soid, the reformation ought to bee generall, without loosing time in that particular. Therefore [Page 145] they all concluded, except two, that the Articles of Religion and reformation should be handled together, as they are alike desired, and deemed necessarie by the whole world, and ioyntly proposed in the Popes Bulls. The Legats were content with this resolution, though they rather desired to treate of faith, and leaue the reformation. But so great was their feare that they should be constrained to handle reformation alone, that they thought it A resolution made to han­dle doctrine and reforma­tion together. a great victorie to ioyne them together. And they thought also that their opinion to leaue the reformation was dangerous, because they should re­sist all the Prelates and States of Christendome, who desired it, which they could not doe without much scandall, and infamie. If this course which they tooke, being constrained thereunto by meere necessitie, should not please those at Rome, they could not complaine of any but them­selues, who were so often solicited to answere the letters, and send necessary instructions.

Afterwards it was resolued to write to the Pope to thanke him for cal­ling and opening the Councell, and to desire him to maintaine and fauour it, and to bee a meanes vnto Christian Princes to continue peace among themselues, and excite them to send Ambassadors to the Councell. They resolued also to write to the Emperour, the French King, Kings of the Romans, of Portugal, and other Catholike Princes, to preserue peace, to send Ambassadours, secure the wayes, to mooue their Prelates to ap­peare personally in the Councell. The care of writing these letters was com­mitted to the Bishop of Saint Marke, and were to be read and sealed in the next congregation.

The Legates published two points to bee considered of by the Fathers, whereof they were to giue their voices. The first, whether in the next ses­sion the heads of faith, and those of reformation which were correspondent, should bee handled together. The second how to proceed in making choice of the two heads, and in handling and examining them. The Legats thought they had by these propositions disburthened themselues of the importunate quest made by some, to establish some substantiall point in euery con­gregation, and withall to haue shewed that they held the Prelates in esteeme.

The next congregation was spent in reading many letters, and disputing A Congre­gation. what Seale to vse. Some proposed they should bee sealed in leade, with a Bull proper to the Synode, in which some would haue on the one side the image of the holy ghost in the forme of a Doue, and the name of the Synod on the other, and some desired other formes, all which were glorious. But the Legats, who had another order from Rome, suffering the fathers to dispute heereon, diuerted the proposition by saying it sauored of pride, and protracted the time, because they must send to Ʋenice to make the forme of it, in regard no Artisan in Trent was able to doe it; adding that it might bee better thought of afterwards, and that it was necessarie to dis­patch the letters now, which might bee done by the name and seale of the Prime Legat. That which remained was put off vntill the next Congre­gation.

In the which, the two points before proposed were discussed, and con­cerning A Congre­gation. [Page 146] the first, there were two opinions. One that the Decree should bee framed and published: the other that it was not good to tie themselues with a Decree, but to keepe their libertie, and resolue as occasion should serue. They tooke a middle course; to make mention onely that the Synode was principally assembled for these two causes, without going any further. But for the second point the maior part were of opinion, that they being as­sembled to condemne the Lutheran heresie, they should follow the order of their confession; which others contradicted, because it was an imitation of the Colloquies in Germanie, which would debase the dignitie of the Councel. And the two first heads of the Augustan confession being of the Trinitie, and incarnation, in which there was no substantiall difference, though they were expressed after a new maner, and vnusuall in the Schooles, if they should bee approoued, reputation would bee giuen them, and they could not so well condemne the rest; and in case they would neither approoue nor con­demne them, and speake of them not with the termes of that confession, but of the Schooles or others, there was danger to raise new disputes and new schismes. The Legates, who aimed at nothing but to driue out the time, were glad to heare the difficulties, and did carefully cherish them, sometimes incouraging one; and sometimes another.

The time prefixed for the session approaching, the Legats, hauing recei­ued The Legates were perplex­ed for want of instructi­on. no instruction from Rome, were much perplexed. For to passe that session, as the former, in ceremonies only, was to loose all reputation; and to handle any matter was dangerous, because they had not their marke prefixed where­at to aime. That which seemed to haue least perill, was to frame a decree vpon the resolution taken in the congregation, to handle the points of faith and reformation together: whereunto opposition was made, that it was to bind themselues, and to determine that in the congregation, which was vndecided by the Pope. In this ambiguitie it was proposed that they should make a dela­tory decree, vnder pretence that many Prelats were in their iourny, and would shortly come thither. Cardinal Poole told them, that in regard a confession of faith hath been made in all the ancient Cauncels, the same should be done in that session, publishing that of the Church of Rome. At the last it was resolued to make the Decree with a simple title, and to make mention therein that they ought to treat of religion, and reformation; but in such generall termes, that the Creed might be recited, and passed ouer, making another Decree to deferre the materiall points vntill another session, alleadging for a reason that some Prelates were ready to set forward, and some in their iourney already: and to prolong the terme of the next session as long as they could, for feare of being brought into the like straits: yet so as not to put it off vntill after Easter.

When this was framed, they imparted it to the Prelates they trusted most, amongst whom the Bishop of Bitonto put to their consideration, that to make a session to establish a Creed, made 1200. yeeres before, and continu­ally beleeued, and now absolutely accepted by al, might be laughed at by those that were enuious, and ill expounded by others. That they cannot say they follow the Fathers example in this: because they haue either made aconfes­sion against the heresies they did condemne, or repeated the former [Page 147] made against the heresies already condemned, to giue them greater autho­ritie, adding some thing for declaration, or to reduce it into memorie, or to secure it against obliuion. But now neither a new confession was compo­sed, nor a declaration adioyned. To giue them more authoritie belonged not to them, nor to that age. To recall it into memorie, in regard it was repeated euery weeke in all Churches, and was in the fresh memorie of eue­ry one, was a thing superfluous, and affected. That the heretikes ought to bee conuinced by the confession, was true of those who erred against it: but it was not so of the Lutherans, who beleeued it as the Catholikes. If when this preparation shall bee made, the confession bee neuer vsed to this purpose, it will bee thought to bee done to no other end then to enter­taine the time, and to sprinkle Court-holy-water, not daring to touch the poynts of doctrine, nor being willing to meddle with the reformation. He thought it better to interpose delay, in regard of the expectation of the Pre­lates, and so to end the Session.

The Bishop of Chioza added, that the reasons alleadged might serue the heretikes turnes, by saying, that if the confession can serue to conuert infi­dels, ouercome the heretikes, and confirme the faithfull, they could not en­force them to beleeue any thing besides. The Legat iudged not these reasons to be so strong as the contrary, that not to make a Decree was losse of reputa­tion. Therefore they resolued on that side, and fitted some words better, according to the aduertisements of the Prelates, and proposed the Decree in the Congregation of the first of February. Of this many things were sayd; and though it was approued by the maior part, yet in the end of the congre­gation it gaue distaste, and some of the Prelates said, reasoning among them­selues, it will be said, that by a worke of twenty yeeres time, it hath beene con­cluded, that we should be brought to heare the Creed repeated.

The fourth day, destinated for the Session, they went to Church with The Session. the same ceremonies and company; in which Peter Tragliania, Archbishop of Palermo, sang Masse, Ambrose Catarin of Siena, a Dominican Friar, Archbi­shop of Torre, read the Decree: the substance whereof was, that the Synod, The Decree is read. considering the importance of the two points to be treated of, that is, the extirpation of heresies, and reformation of manners, exhorteth all to trust in God, and arme themselues with spirituall weapons, and that their diligence may haue both beginning and progresse from the grace of God, it determi­neth to begin from the confession of faith, imitating the examples of the Fathers, who in the principall Councels, in the beginning of the actions, haue opposed that buckler against the heresies, and sometimes haue conuer­ted the infidels, & ouercome the heretikes with that alone; in which all that professe Christianitie doe agree. And here the whole was repeated word by word, without adding any other conclusion. And the Archbishop asked the Fathers, whether the Decree pleased them. All answered affirmatiuely, b [...] some with conditions and additions of no great moment, yet such as displea­sed the Cardinall of Monte; who liked not they should descend to particu­lars in the Sessions, fearing that when some matter of weight was to bee The eighth of Aprill is ap­pointed for the next Ses­sion. treated of, some inconuenience might arise. Afterwards the other Decree was read, intimating the Session for the eighth of Aprill, alleadging for a [Page 148] cause of the delay, that many Prelates were in a readinesse to come, and some were in the iourney, and for that the deliberations of the Synod will be more esteemed when they shall bee strengthened by the counsell and presence of of more Fathers; yet so as that they would not deferre the discussion and exa­mination of what seemed fit to be handled presently.

The Court of Rome, who stood all amazed at the very name of reformati­on, was well pleased to heare that the Councell entertained it selfe in pream­bles, hoping that time would bring foorth some remedie. And the Courti­ers that had intemperate tongues, exercised their gibing, publishing diuers bitter Pasquins, as then the custome was in all accidents, some commending Pasquins made against the Session. the Prelates assembled in Trent, for making a most noble decree, worthy of a generall Councel, and some exhorting them to vnderstand their owne worth and knowledge.

The Legates in giuing the Pope an account of the Session held, sent also aduise, that it would be hard to oppose, and ouercome those who desired to fi­nish The Legates giue the Pope an account of the Session. the title, with the representation of the Church vniuersall; yet they would endeauour to remooue the difficulties. But that it was impossible to entertaine the Prelates any more without comming to, and doing some essentiall matter; and therefore that they expected the order and instruction which they so often had demanded. That for their parts they thought it fit to handle those points of the holy Scripture, which were in controuersie betweene them and the Lutherans, and the abuse brought into the Church in that matter; which things would much satisfie the world, and offend no man: and they would expect an answere for this, there beeing space enough to examine those matters, and many occasions to driue out the time vntill the beginning of Lent.

But though the Councell was then opened, and still celebrated, the af­faires of Germanie continued the same. In the beginning of the yeere the E­lector The affaires of Germanie continue the same, And the Palatine embraceth the reformed religion. Palatine brought in the vse of the Chalice, the popular tongue in pub­lique prayers, the marriage of Priests, and other things which were refor­med before in other places. And those that were appointed by the Empe­rour to bee present in the meeting, to finde out a way to compose the diffe­rences of Religion, met together at a Colloquie in Ratisbon. The Emperor deputed for Presidents the Bishop of Eicstat, and the Conte of Furstemberg: but no good fruit grew thereof, by reason of the suspicions which one part conceiued against the other, and because the Catholikes omitted no occasi­ons to giue greater iealousies to the other side, and to faine them of their owne, which finally made the Colloquie to dissolue.

The fifteenth of February Martin Luther died also. These newes being Martin Lu­ther dieth sent to Trent and Rome, there was not so much griefe for the change of Re­ligion in the Palatinate, as ioy that the Colloquie succeeded not well, but ten­ded The Roma­nists reioyce at his death and at the dis­solution of the Colloquie without fruit. to dissolution, and that Luther was dead. The Colloquie seemed ano­ther Councell, and gaue great iealousie; because, if any thing had beene ac­corded, they saw not how the Councell could after reiect it, and, if it had beene accepted, it would seeme that the Councell receiued lawes from ano­ther place. And by all meanes the Colloquie being on foote, and the Em­perours ministers there present, it brought small reputation to the Councell [Page 149] and the Pope. The Fathers in Trent, and the Court in Rome conceiued great hope, seeing that so potent an instrument, to contradict the doctrine and rites of the Church of Rome, was dead; who was the principall, and almost the totall cause of the diuisions and innouations introduced, and held it for a presage of the good successe of the Councell; and the rather because that death was diuulged throughout Italy, with many prodigious and fabulous circumstances, which were ascribed to miracle, and the vengeance of God, though there were but the vsuall accidents, which doe ordinarily happen in the deaths of men of sixtie three yeeres of age: for in that age Martin Luther Fables raysed vpon Luthers death. died. But those things that happened afterwards euen vntill our age, haue declared that Martin was onely one of the meanes, and that the causes were more potent and secret.

The Emperour beeing arriued in Ratisbon, complained grieuously that The Empe­rors letters concerning the Colloquy were laughed at. the Colloquie was dissolued, and wrote letters thereof throughout all Ger­many; which were laughed at, because it was too much knowne that the se­paration was wrought by the Spaniards and Friars, and by the Bishop of Eic­stat, whom hee had sent. And when the workemen are knowne, it is not hard to iudge whence the beginning of the motion doth proceed. But the wise Emperour was willing to vse the same thing to satisfie the Pope and the Councel, and to finde an occasion against the Protestants; which the euent shewed to bee true. For the same complaints beeing renewed in the Diet, and meanes of agreement beeing sought by those that were assembled, the Ministers of Ments and Triers separating themselues from the other Electors, and adhering to the other Bishops, approoued the Councell, and desired the Emperour to protect it, and to cause the Protestants to be there, and submit themselues to it. But they did resist and remonstrate that that Councell had not those qualities and conditions so often promised, and desired that the peace might bee kept, and the differences in religion accorded in a lawfull Councel in Germanie, or in an Imperiall Diet. But in the end the maskes The prouisi­ons for warre were knowne were remooued, and the prouisions for war could no longer be hid; where­of mention shall bee made in its proper place. The Pope considered very much of the letter written from Trent, weighing the inconueniences that would follow, if hee kept the Councell at anchor, with the ill satisfaction of the Bishops that were there, and the mischiefe that might arise if the refor­mation should begin. In fine, perceiuing that it was necessary to put some­thing to the hazard, and that it was wisdome to auoid the greater euill, he re­solued to write backe to Trent,, to begin the action as they had aduised, ad­monishing them not to broach any new difficulties in matter of faith, nor to determine any of the things controuersed amongst the Catholiques, and to proceed slowly in the reformation. The Legates, who vntill then had in the Congregations entertained themselues in generall matters, hauing re­ceaued power to goe on, proposed in the Congregation of the 22. of Febru­ary, that the first foundation of faith beeing established, they ought in the next place to handle another more ample, which is the holy Scripture, where­in are points belonging to the doctrines controuerted with the Lutheranes, and others, for reformation of those abuses which are most principall, and necessary to be amended; and so many, that perhaps the time vntill the next [Page 150] Session will not bee sufficient to finde a remedy for all. They discoursed of the controuersies with the Lutherans in this subiect, and of the abuses, and much was spoken hereof by diuers Prelates.

The Diuines, who were thirty in number, and almost all Friars, had vntill then serued in the Councell onely to make Sermons on Holy-dayes, in exal­tation of the Councell and the Pope, and to make light skirmishes with the Lutheranes; but now that controuerted doctrines were to bee decided, and the abuses of learned men rather then of others to bee reformed, their worth The Diuines begin to be esteemed. beganne to appeare. And order was taken that in the points of doctrine to be decided; articles should be extracted out of the bookes of the Lutheranes contrary to the orthodox faith, to bee studied and censured by the Diuines, that euery one speaking his opinion of them, the matter might bee prepared to frame the Decrees, which being proposed in the Congregation, and ex­amined by the Fathers, when euery mans voyce was knowen, that might bee established which was to bee published in the Session. And for the abuses, euery one should call to mind what hee thought worthy of amendment, to­gether with the remedy fit for it.

The articles for matter of doctrine, drawen out of the Lutheranes bookes, were,

1. That the necessary doctrine of Christian faith, is wholy conteyned in the holy Scripture, and that it is an humane inuention, to adde vnto them vn­written Traditions, as left vnto the holy Church by Christ and his Apostles, deriued vnto vs by meanes of the continuall succession of Bishops, and that it is sacrilege to defend that they are of equall authority with the old and new Testament.

2. That amongst the bookes of the old Testament, none should bee rec­koned but those that haue beene receiued by the Iewes, and in the New the sixe Epistles, that is, that vnder the name of S. Paul to the Hebrews, that of S. Iames, the 2. of S. Peter, the 2. and 3. of S. Iohn, one of S. Iude, and the Apocalyps.

3. That to vnderstand the Scripture well, or to alledge the proper words, it is necessary to haue recourse to the texts of the originall tongue in which it is written, and to reprooue the Latine translation; as full of errors.

4. That the diuine Scripture is most easie and perspicuous, and that to vnderstand it, neither glosse nor comment is necessary, but onely to haue the spirit of a sheepe of Christs pasture.

5. Whether Canons, with Anathematismes adioyned, should be framed a­gainst all these Articles.

Vpon the two first, the Diuines discoursed in foure Congregations; and in the first all agreed, that the Christian faith is contayned partly in the Scrip­ture, and partly in Traditions; and much time was spent in alledging for this places of Tertullian, who often speakes of them; and many were num­bred out of Irenie, Cyprian, Basil, Austin, and others; yea some said more, that Tradition was the onely foundation of the Catholique doctrine. For the Scripture it selfe is not beleeued but by tradition. But there was some diffe­rence how this matter might fitly be handled.

Vicenzo Lunello, a Franciscan Friar, was of opinion, that, in regard the [Page 151] holy, Scripture and traditions were to be established for ground of faith, they ought first to treat of the Church, which is a more principal foundation. For the Scripture receiueth authority from it, according to the famous say­ing of Saint Augustine: I would not haue beleeued the Gospel if the authori­tie of the Church had not compelled me; and no vse can be made of traditi­ons, but by grounding them vpon the same authority. For if a controuer­sie Discourses a­bout the au­thoritie of traditions. arise about a tradition, it will bee necessary to decide it either by the testi­mony, or by the determination of the Church. But this foundation being laid, that euery Christian is bound to beleeue the Church; one may securely build thereon. He added, that they should take example from all those that haue substantially written against the Lutherans, as Fryar Siluester, and Ec­chi [...]s, who haue more alleadged the authoritie of the Church, then any other argument; neither is it possible to conuince the Lutherans otherwise. That it is contrary to the end proposed, (that is to lay all the foundations of Chri­stian doctrine) to leaue out the principall, and perhaps the onely ground, but certainely that without the which, the residue cannot subsist. This opinion had no followers. Some opposed against it, that it was subiect to the same difficulties which it made to others. For the Synagogues of the heretiques also would arrogate to bee the true Church, vnto whom this authoritie was giuen. Others holding it to be a thing most knowen and vndoubted, that by the name of the Church the Cleargie ought to bee vnderstood, and more properly the Councell and the Pope as head, said they ought to main­taine, that the authority of the Church is already decided, and that to treat of it now were to shew there was difficultie, or at the least, that it was a thing newly cleered, and not most ancient, euer beleeued since Christianitie began.

But Anthonius Marinarus, a Carmelite Fryar, thought fit to refraine spea­king of traditions, and said, that for decision of the first Article in this mat­ter, it was meete first to determine whether the question were facti, or iuris: that is, if the Christian doctrine haue two parts, one which was written by the will of God, and the other which was forbidden to bee writ, but onely taught by word of mouth; or if in the whole body of doctrine it hath acci­dentally happened, that all hauing beene taught, some part hath not beene committed to writing. Hee added, that it was a cleere case that the Maiestie of God ordaining the law of the Old Testament, appointed it should be ne­cessary to haue it in writing; and therefore wrote the Decalogue in stone with his owne finger, commaunding it should be laid vp in the Cabinet, cal­led the Arke of the Couenant. That he often commaunded Moyses to write the precepts in a booke, and that one copie should bee kept in the Arke, and the King haue another to reade it continually.

This fell not out in the Gospell, which the Sonne of God wrote in the hearts, for which neither tables, nor chest, nor booke is necessary: yea, the Church was most perfect before any of the Apostles wrote; and though they had writ nothing, the Church would haue wanted nothing of its perfecti­on. But as Christ founded the doctrine of the New Testament in the hearts, so hee forbad it not to bee written, as in some false Religions, where the my­steries were kept secret, nor was lawfull to write them, but onely to teach [Page 152] them by word of mouth. And therefore that it is an vndoubted truth, that whatsoeuer the Apostles haue written, and whatsoeuer they haue taught by word of mouth, is of equall authority, because they wrote and spake by the instinct of the holy Ghost, which notwithstanding, as, by assisting them; it hath directed them to write and preach the trueth, so it cannot bee said it hath forbidden them to write any thing, to the end to hold it in my­sterie; wherefore the Articles of faith cannot bee distinguished into two kinds, some published by writing, others commaunded to bee communica­ted onely by voyce. Hee said, that whosoeuer thought otherwise, must fight against two great difficulties; the one, to tell wherein the difference is, the other, how the Apostles successors haue beene able to write that which was forbidden by God: adding, that it was as hard to maintaine the third, that is, how it hath accidentally happened, that some particulars haue not beene written, because it would derogate from the prouidence of God in directing the holy Apostles to compose the Scriptures of the New Testament. There­fore The Fathers neuer made traditions of equall autho­rity with the Scripture. hee concluded, that to enter into this treatie, was to saile betweene Scriptu [...]e. and Caribdis, and that it was better to imitate the fathers, who serued them­selues of this place, onely in case of necessitie, neuer thinking to make of it an Article of competition against the holy Scripture. Hee added, that it was not necessary to proceede now to any new determination, because the Lu­therans, though they said they would be conuinced by the Scripture onely, haue not made a controuersie in this article, and that it is good to keep them­selues onely to the controuersies which they haue promoted, without set­ting new on foote, exposing themselues to the danger of making a great di­uision in Christendome.

The Fryars opinion pleased but few; yea, Cardinall Poole reprehended it, The opinion of Marina­rus was very distastefull. and said, it better beseemed a Colloquie in Germanie, then a Councell of the vniuersall Church: that in this they should ayme at the sincere veritie it selfe, not as there, where nothing is handled but the according of the parties, though to the preiudice of the truth; that to preserue the Church, it was ne­cessarie that the Lutherans should receiue all the Romane doctrine, or that as many of their errors as was possible might be discouered, the more to make manifest to the world, that there was no agreement to be made with them. Therefore if they haue framed no controuersie concerning traditions, it was necessary to frame it now, and to condemne their opinions, and to shew, that that doctrine not onely differeth from the true, in that wherein it doeth pur­posely contradict it but in all other parts: that they should endeauour to con­demne as many absurdities as can be drawen out of their writings, and that the feare was vaine to dash against Scilla or Caribdis for that captious reason, whereunto whosoeuer gaue ear [...] would conclude there was no tradition at all.

In the second Article they all agreed in this, that a Catalogue should bee Concerning the canon cal bookes of the Scripture. made, (as it was in former times) of the Canonicall bookes, in which all should be registred which are read in the Romane Church, euen those of the Old Testament, which were neuer receiued by the Hebrewes. And for proofe of this, they all alledged the Councell of Laodicea, Pope Innocence the first, the third Councell of Carthage, and Pope Gelasius. But there were foure opi­nions. [Page 153] Some would haue two rankes made; in the first onely those should be put, which without contradiction haue beene receiued by all: in the other those, which sometime haue beene reiected, or haue had doubt made of them; and it was said, though formerly this was neuer done by any Coun­cell or Pope, yet alwayes it was so vnderstood. For Austin maketh such a di­stinction, and his authority hath beene canonized in the Chapter In Cano­nicis. And Saint Gregorie, who was after Gelasius, writing vpon Iob, sayeth of the Maccabees, that they are written for edification, though they bee not Canonicall.

Aloisius of Catanea, a Domican Fryar, said that this distinction was made by Saint Hierome, who was receiued by the Church, as a rule and direction, to appoint the Canon of the Scriptures; and he alleadged Cardinal Caietan who had distinguished them, following Saint Hierom, as an infallible rule, giuen vs by the Church; and so hee wrote to Pope Clement the seuenth, when hee sent him his exposition vpon the Historicall bookes of the Old Testament. Some thought fit to establish three rankes. The first of those which alwayes haue beene held for Diuine; the second, of those whereof sometimes doubt hath beene made, but by vse haue obtained Canonicall authority, in which number are the sixe Epistles, and the Apocalyps of the New Testament, and some small parts of the Euangelists. The third, of those whereof there hath neuer beene any assurance; as are the seauen of the Old Testament, and some Chapters of Daniel and Hester. Some thought it better to make no di­stinction at all, but to imitate the Councell of Carthage and others, making the Catalogue, and saying no more. Another opinion was that all of them should bee declared to bee in all partes, as they are in the Latine Bible, of di­uine and equall authoritie. The Booke of Baruc troubled them most, which is not put in the number, neither by the Laodiceans, nor by those of Carthage, nor by the Pope, and therefore should be left out, as well for this reason, as because the beginning of it cannot be found. But because it was read in the Church, the Congregation (esteeming this a potent reason) resolued, that it was by the Ancients accounted a part of Ieremie, and comprised with him.

In the Congregation on Friday the fifth of March, aduise being come The Bishop of Bitonto, as­sisting in Councell, is in danger of excommuni­cation in Rome for not paying his Pensionaries. that the Pensionaries of the Bishop of Bitonto had demanded in Rome to be paide, and for this cause had cited him before the Auditor, requiring hee should bee compelled by excommunications and other censures, ac­cording to the stile of the Court, to make payment, hee lamented his case, and said that his Pensioners were in the right, and yet himselfe was not in the wrong. For so long as hee was in the Councell hee could not spend lesse then sixe hundred crownes by the yeere, and that his pensions being de­tracted, hee had left but foure hundred: wherefore it was necessarie that hee should bee disburthened or assisted with the other two hundred. The poore Prelates laboured herein, as in a common cause, and some of them passed to high wordes, and said it was an infamie to the Councell, that an officer of the Court of Rome should bee suffered to vse censures against a Bi­shop assisting in the Councell; that it was a thing monstrous, and would make the world say that the Councell was not free; that the honour of that [Page 154] assembly required that the Auditor should be cited to Trent, or some reuenge taken against him, that the dignity of the Synod might be preserued. Some al­so proceeded so farre as to condemne the imposition of pensions, saying, that it was iust and anciently obserued, that the rich Churches should assist the poore, not by constraint, but by charity, without taking things necessary from themselues, and that S. Paul taught so But that poore Prelates should be constrained to giue to the rich, some of that which is necessary for their owne sustenance, was a thing intolerable; and that this was one of the points of re­formation to be handled in the Councel, reducing it to the ancient, and truely Christian vse. But the Legats, cōsidering how iust the cōplaints were, and whi­ther they might tend, appeased all, & promised they would write to Rome, and cause the iudiciall processe to surcease, and to endeuor that the Bishop should in some sort be prouided for, that he might maintain himselfe in the Councel.

All the Diuines hauing made an end of speaking the eighth day, a Con­gregation A Decree made on the day of Carno­ual, that Tra­ditions are of equall autho­rity with the Scriptures. was intimated for the next, though it was no ordinary day, not so much to establish quickly a Decree vpon the disputed Articles, as for a grace of the Councell, that in that day, dedicated to a profane feast of the Carnoual, the Fathers should busie themselues in the affaires of the Councell. And then it was approued by all, that the Traditions should bee receiued as of e­quall authority with the Scriptures. But they agreed not in the manner of making the Catalogue of the Diuine bookes; and there were three opini­ons: One, not to descend to particular bookes; another, to distinguish the Catalogue into three parts; a third, to make onely one, and to make all the bookes of equall authoritie. And not beeing all well resolued, three draughts were made, and order giuen that they should exactly consider which of them should be receiued in the next Congregation; which was not held the twelfth day, by reason of the arriuall of Don Francis of Toledo, sent Don Francis of Toledo arri­ueth in Trent, Ambassadour to the Empe­rour. Ambassadour by the Emperour, to assist in the Councell, as Colleague to Don Diego: who was met on the way by the maior part of the Bishops, and families of the Cardinals.

At this time Ʋergerius, who often hath beene named before, came to Vergerius fli­eth to the Councell for refuge, but findeth none. Trent, not so much with desire to assist in the Councell, as to flie the rage of his people raised against him, as cause of the barrennesse of the land; by the Inquisitor, Friar Hannibal, a Grison. For he knew not where to remaine with more dignity, nor to haue greater commoditie to iustifie himselfe against the imputations of the Frair, who published him for a Lutheran, not onely in Istria, but before the Nuncio of Venice, and the Pope. Whereof the Le­gates of the Councell beeing aduertised, suffered him not to bee present at the publique Actes, as a Prelate, if first hee were not iustified before the Pope, to whom they effectually exhorted him to goe; and if they had not feared to raise talke against the libertie of the Councell, they would haue gone beyond exhortation. This Bishop, seeing hee was more disgraced in Trent, departed a little after, with purpose to returne to his Bishopricke, ho­ping the popular sedition was appeased. But when he came to Venice, he was forbidden by the Nuncio, to goe thither, who had order from Rome to make his processe; for disdaine whereof, or for feare, or for some other cause, hee quitted Italie within a few moneths after. Vergerius forsaketh Italie.

[Page 155] The fifteenth day, the three draughts beeing proposed, though euery one was maintayned by some, yet the third was approoued by the maior part. In the Congregations after, the Diuines discoursed vpon the other Articles, and in the third there was much difference about the Latine translation of the Scripture, betweene some few who had good knowledge of the Latine, and some taste of the Greeke, and others who were ignorant in the Tongues. Friar Aloisius of Catanea, said that, for resolution of this article, nothing could Discourses a­bout the La­tin translation be brought more to the purpose, or more fit for the present times and occa­sions, then the indgement of Cardinall Caietane, a man very well read in Di­uinitie, hauing studied it euen from a childe; who for the happinesse of his wit, and for his laborious diligence, became the prime Diuine of that and many more ages, vnto whom there was no Prelate or person in the Councel who would not yeelde in learning, or thought himselfe too good to learne of him. This Cardinall, going Legate into Germanie, in the yeere 1523. stu­dying exactly how those that erred might be reduced to the Church, and the Arch-heretiques conuinced, found out the true remedy, which was the lit­terall meaning of the text of the Scripture in the originall tongue in which it is written, and all the residue of his life, which was 11. yeeres, hee gaue him­selfe onely to the study of the Scripture, expounding not the Latine transla­tion, but the Hebrew rootes of the old, and the Greeke of the new Testa­ment. In which tongues, hauing no knowledge himselfe, he imployed men of vnderstanding, who made construction of the text vnto him word by word, as his workes vpon the holy bookes doe shew. That good Cardinall was wont to say, that to vnderstand the Latine text, was not to vnderstand the infallible word of God, but the word of the translatour, subiect and ob­noxious vnto errors. That Hierome spake well, that to prophesie and write holy bookes proceeded from the holy Ghost, but to translate them into ano­ther tongue, was a worke of humane skill. And hee complayned and said; Would to God the Doctors of the former age had done so, and then the Lu­therane heresie would neuer haue found place. Hee added that no translati­on could bee approued without reiecting the Canon, Vt veterum, d. 9. which commandeth to haue the Hebrew text to examine the relitie of the bookes of the old Testament, and the Greeke for a direction in those of the new. To approoue a translation as authenticall, was to condemne S. Hierome, and all those who haue translated. If any be authenticall, to what end serue the rest which are not? it would bee a great vanitie to produce vncertaine copies, when there are some infallible. That they should bee of the opinion of 9. Hierome and Caietane, that euery Interpreter may erre, though he haue vsed all arte not to vary from the originall. But sure it is, that if the holy Councell should examine, or correct an interpretation according to the true text, the holy Ghost, which assisteth Synods in matters of faith, would keepe them from erring; and such a translation, so examined and approoued, might bee called authenticall. But that any could be approoued without such an exami­nation, with assurance of the assistance of the holy Ghost, hee durst not say, except the Synode did determine it, seeing that in the Councel of the holy Apostles a great inquisition was made before. But this beeing a worke of tenne yeeres, and impossible to be vndertaken, it seemed better to leaue things [Page 156] as they had remained 1500. yeeres, that the Latine translations should be ve­rified by the originall Texts.

On the contrary, the maior part of the Diuines said, that it was necessary to account that translation, which formerly hath beene read in the Chur­ches, and vsed in the schooles, to be diuine and authenticall; otherwise they should yeeld the cause to the Lutherans, and open a gate to innumerable he­resies hereafter, and continually trouble the peace of Christendome. That the doctrine of the Church of Rome, mother and mistresse of all the rest, is, in a great part, founded by the Popes, and by schoole Diuines, vpon some passage of the Scripture, which if euery one had liberty to examine whether it were well translated, running to other translations, or seeking how it was in the Greeke or Hebrew, these new Grammarians would confound all, and would be made Iudges and arbiters of faith: and in stead of Diuines and Canonists, Pedanties should be preferred to be Bishops and Cardinals. The Inquisitors will not be able to proceede against the Lutherans, in case they know not Hebrew and Greeke, because they will suddenly answere, the text is not so, and that the translation is false: and euery nouity, or toy, that shall come into the head of any Grammarian, either for malice, or want of knowledge in Diuinity, so that he may but finde some grammaticall tricke in those tongues to confirme it, will be sufficient to ground himselfe thereon, and he will ne­uer make an end. That it doth appeare, since Luther began to translate the Scripture, how many diuers and contrary translations haue seene the light, which deserue to bee buried in perpetuall darkenesse, and how often Martin himselfe hath changed his owne translation; that neuer any hath beene re­printed without some notable change, not of one or two passages, but of an hundred in a breath: that if this libertie bee giuen to all, Christianitie will soone be brought to that passe that no man will know what to beleeue.

To these reasons, which the maior part applauded, others added also, that if the prouidence of God hath giuen an authenticall Scripture to the Synagogue, and an authenticall New Testament to the Grecians, it cannot be said, without derogation, that the Church of Rome, more beloued then the rest, hath wanted this great benefit, and therefore that the same holy Ghost, who did dictate the holy bookes, hath dictated also that translation which ought to be accepted by the Church of Rome. Some thought it hard to make a Prophet or Apostle onely to translate a booke; therefore they mo­derated the assertion, and said, that he had not a Prophericall or Apostolicall Spirit, but one very neere. And if any should make dainty to giue the spirit of God to the Interpreter, yet he cannot deny it to the Councell; and when the vulgar edition shall bee approued, and an anathema thundered against whosoeuer will not receiue it: this will be without error, not by the spirit of him that wrote it, but of the Synode that hath receiued it for such.

D. Isidorus Clarus, a Brescian, and a Benedictine Abbat, a man well seene in this studie, went about to remooue this opinion by an historicall narrati­on; and said in substance, that in the Primitiue Church there were many Greeke translations of the Old Testament, which Origen gathered into one volume, confornting them in sixe columnes; the chiefe of these is called of the Septuagint; from whence diuers in Latine were taken: and many were [Page 157] taken from the Greeke text of the new Testament, one of which, most fol­lowed and read in the Church, and esteemed the best by Saint Austin; is called Itala; yet so as that the Greeke text ought vndoubtedly to bee prefer­red. But Saint Hierom, a man (as all doe know) skilfull in the knowledge of tongues, seeing that of the olde Testament to swarue from the Hebrew trueth; by the fault partly of the Greeke interpreter, and partly of the Latin, made one immediately out of the Hebrew, and amended that of the new Testament according to the trueth of the Greeke text. Hieroms credit made his translation to bee receiued by many; but was reiected by some, either be­cause they loued more the errours of antiquitie, then new trueths, or, as him­selfe complaineth by reason of emulation. But a few yeeres after, when enuie was laid aside, that of S. Hierom was receiued by all the Latins; & so they were both in vse, one being called the olde, and the other the new. Saint Gregorie, writing to Leander vpon Iob, testifieth that the Apostolike Sea vseth them both, and that himselfe, in the exposition of that booke made choice to fol­low the new, as conformable to the Hebrew text: yet in the allegations he would vse sometimes one, sometimes another, as it best befitted his purpose. The times following, by the vse of them both, composed one; taking part of the new, and part of the olde, according as the accidents required, and to this the name of the vulgar Edition was giuen. The Psalmes were all of the olde; because, being dayly sung in the Churches, they could not be changed. The lesser Prophets are all of the new, & the greater mixt of both. This is ve­ry true that all hath happened by the ordinance of God, without which no­thing can succeede. But yet it cannot be said that there was in it greater knowledge then humane. Saint Hierome saith plainely that no interpreter S. Ierom saith that no inter­preter hath spoken by the holy Ghost. hath spoken by the holy Ghost. The Edition which wee haue is his for the most part: it would bee strange to attribute the assistance of God to him that knoweth and affirmeth hee hath it not. Wherefore no translation can bee compared to the text in the originall tongue. Therefore his opinion was that the vulgar edition should bee preferred before all, and allowed, yet so as that it should bee corrected by the originall, and all men forbid to make any other: only that should be amended and the others extinguished: and so all inconueniences caused by new interpretations, which haue iudici­ously been noted, and reprehended in the Congregations, would cease.

Andrew de Ʋega, a Franciscan Friar, going as a Mediator betweene these two opinions, approoued that of Saint Hierom, that the qualities of an interpreter are not any Propheticall, or other speciall diuine spirit, which gi­ueth them infallibilitie, and the opinion of the same Saint, and of Saint Austin, to correct the translations by the texts of the originall tongue. But added that it was not contrary to this to say withall, that the Latin Church holdeth the vulgar edition for authenticall, because it is thus to bee vnder­stood, that concerning faith and manners there is no errour in it, though in some small matter, or expression of wordes there may be a mistaking, it being impossible that all the words of one language should bee transplanted into another, but that there will bee some restriction or inlargement of sig­nifications or metaphore, or other figure. That the vulgar edition hath beene examined heeretofore by the whole Church during the space of 1000. [Page 158] yeeres, and knowne that there is no errour in it, in matter of faith or manners; and in this account it hath beene held and vsed by the ancient Councels, and so ought still to bee held and approoued, and declared as authenticall, that is, that it may bee read without danger, not hindering those that are more dili­gent to haue recourse vnto the Hebrew and Greeke originals, but forbidding so great a number of whole translations, which beget confusion.

About the Article of the sense of the holy Scripture, the doctrine of Cardinall Caietan gaue occasion to speake diuersly; who taught, and practi­sed the same himselfe, that new conceits, when they agree to the text, and Discourses a­bout the ex­position of the Scripture. are not aliene from other places of the Scripture, and doctrine of faith, are not to be reiected, though the streame of the Doctors runne another way, in regard the Maiestie of God hath not tied the sense of the Scripture to the old Doctors: otherwise there would remaine no more power to those that liue now, nor to posteritie, then to transcribe the same things againe; which some of the Diuines and Fathers approoued, and some opposed.

To the first it seemed a spirituall tyrannie to forbid the faithfull to make vse of their proper ingenie, according to the grace which God hath giuen them: and that this was iust a prohibition to exercise the talent giuen vs by God. That men ought to bee inticed, with all allurements, to the reading of the holy writ, from which when that pleasure, which nouitie bringeth, shall bee remooued, all men will euer abhorre it, and such strictnesse will make men apply themselues to other studies, and abandon this, and by consequence all studie and care of pietie. That this varietie of spirituall gifts belongeth to the perfection of the Church, and is found amongst the Fathers, in whose writings there is great diuersitie, and oftentimes contrari­etie, yet ioyned with assured charitie. Why should not that libertie bee graunted to this age which others haue inioyed with spirituall fruit? The Schoole-men though, in the doctrine of Theologie, they haue no disputes about the meaning of the Scripture, yet they haue as many differences in points of religion, and no lesse dangerous. That it is better to imitate an­tiquitie, which hath not restrained the exposition of the Scripture, but left it free.

Those of the contrarie opinion sayd, that popular licence being worse then tyrannie, it was then fit to curbe the vnbrideled wits, otherwayes they could not hope to see an end of the present contentions. That anciently it was allowed to write vpon the holy Bookes, because there was neede, in re­gard there were but few expositions. And the men of those times were of an holy life, and setled minde, from whom no confusions could bee feared, as now. And therefore the Schoole-men, seeing there was no more neede of other expositions in the Church, and that the Scripture was not onely suf­ficiently, but aboundantly declared, they tooke another course to treate of holy mysteries; and seeing that men were inclined to disputings they thought good to busie them rather in examining of the reasons & sayings of Aristotle to keepe the holy Scripture in reuerence; from which much is derogated, when it is handled after a common fashion, and is the subiect of the Studies and exercises of curious men. And this opinion went on so farre, that Richard of Mans, a Franciscan Friar, sayd that the doctrines of faith were now so [Page 159] cleered, that wee ought no more to learne them out of Scripture: which, it is true, was read heretofore in the Church for instruction of the people, whereas now it is read in the Church onely to pray, and ought to serue eue­ry one for this end onely, and not to studie. And this should be the reuerence and worship due from euery one to the word of God. But, at the least, the studying of it should bee prohibited to euery one that is not first confirmed in schoole Diuinitie; neither doe the Lutherans gaine vpon any but those that studie the Scripture. Which opinion wanted not adherents.

Betweene these opinions there went two others in the middle: One, that it was not good to restraine the vnderstanding of the Scripture, to the Fathers onely, in regard their expositions are allegoricall for the most part, and seldome literall; and those that follow the letter, fit themselues to their owne time, so that, the exposition agreeth not to our age. That Cardinall The opinion of Cusanus; that the expo­sition of the Scripture must be fitte [...] to the time. Cusanus, a man excellently learned and honest, said iudicially, that the vn­derstanding of the Scripture must bee fitted to the time, and expounded ac­cording to the current Rites: and that it is not to bee maruciled at, if the Church in one time expoundeth in one fashion, at another in another. And this was the meaning of the Lateran Councell, when it decreed that the Scripture should bee expounded according to the Doctors of the Church, or as long vse hath approoued, that new expositions should not bee forbid­den, but when they varie from the common sense.

But Dominicus Soto, a Dominican Friar, distinguished the matter of faith and manners from the others, saying, it was meete in that onely to keepe eue­ry wit within limits, but in others it was not inconuenient to let euery one, so that pietie and charitie bee preserued, to abound in his owne sence. That the Fathers desired not to bee followed of necessitie, but onely in things ne­cessary to beleeue and to doe. Neither did the Popes; when in their De­cretals they expounded some passage of the Scripture in one sense, meane to canonize that, so that it should not bee lawfull to vnderstand it otherwise, though with reason. And S. Paul ment so, when hee said, that prophecying, that is, interpretation of the Scripture, should bee vsed according to the ana­logie of faith, that is, with reference to the Articles thereof. And if this di­stinction were not made, they must needes fall into notable inconueniences, by reason of the contrarieties which are found in the diuers expositions of the ancient Fathers, which doe oppugne one another.

The difficulties were not so great, but that the vulgar edition was appro­ued, The vulgar edition is ap­prooued. almost by a generall consent, the discourse hauing made deepe impres­sion in their mindes, that Grammarians would take vpon them to teach Bi­shops and Diuines. Some few thought it fit, in regard of the reasons brought by the Diuines, to leaue the point for that time, but seeing the resolution was otherwise, they desired them to consider, that hauing approued it, they should command it to be printed and corrected, and in that case, that it was necessary to frame a copie by which to make the impression. Whereupon sixe were deputed by common consent, and commanded to be diligent in making that correction, that it might bee published before the end of the Councell, reseruing power to themselues to augment the number, if amongst those that were to come, any were fit for the worke.

[Page 160] But in giuing voyces vpon the fourth Article, after Cardinall, Pacceco had said, that the Scripture was expounded by so many and so excellent men in goodnesse and learning, that there was no hope to adde any good thing more, and that all the new heresies sprang from the new expositions of the Scripture, and therefore that it was necessary to bridle the saucinesse of mo­derne wits, and to make them content to be gouerned by the ancients, and by the Church, and that if any had some singular spirit, he should be enforced to conceale it, and not to confound the world by publishing it, almost all runne into the same opinion.

The Congregation of the 29. was all spent in the fift Article. For the Diuines hauing spoken irresolutely, and with reference to the Synod, to which it belongeth to make Statutes, the Fathers were doubtfull also. To leaue out the Anathema wholly, was to make no decree of faith, and in the very beginning to breake the order set downe, to handle the two heads to­gether. To condemne euery one for an heretike who would not accept the vulgar Edition in some particular place, perhaps of none importance, or should publish some inuention of his owne vpon the Scripture, through va­nitie of minde, seemed too rigorous. After long discussion they found a temper, which was to frame the first Decree, and comprehend in it that onely which concerneth the Catalogue of the holy Bookes, and the Tradi­tions, and to conclude that with an anathema. Then in the second, which be­longeth to reformation, to comprehend the translation and sense of the Scripture, as if the Decree were a remedie against the abuse of so many in­terpretations, and impertinent expositions.

It remayned to speake of the other abuses, of which euery one had colle­cted The abuses are spoken of. a great number, and many wayes to redresse them, as humane weaknesse and superstition vseth holy things, not onely beyond, but also contrary to that for which they are appointed. Of inchantments to find treasures, and to bring lasciuious deseignes to passe, or to obtaine things vnlawfull, much was said, and many remedies proposed to roote them out. Amongst in­chantments some put, carying the Gospel about one; names of God to pre­uent infirmities, or to be healed of them, or to bee kept from euils and mis­chiefes, or to bee prosperous; likewise to reade them for the same ends, and to write them with obseruation of times. In this catalogue were numbred Masses, said in some Countries vpon red hot Iron, vpon boyling waters, or vpon cold, or other matters for vulgar purgations; to recite the Gospel ouer Armes, that they may haue more force against the enemies. In this ranke were put the coniurations of dogges to make them not bite, of serpents to make them not offend, of harmefull beasts in the field, of tempests, and o­ther causes of the barrennesse of the land, requiring that all these obseruati­ons might bee condemned, forbid, and punished as abuses. But in diuers particulars there were contradictions and disputes. For some defended as things deuout and religious, or, at the least, permitted, and not damnable, which others did condemne for wicked and superstitious. The like happe­ned speaking of the Word of God by casting of lots, or diuinations, or ex­tracting schedules with verses of the Scripture, or obseruing those they met, when they opened the booke. To vse sacred words in scandalous libels, and [Page 161] other detractions, was generally condemned, and much was sayd of the meanes how to remooue the Pasquins of Rome; wherein the Cardinall of Monte shewed great passion in desiring a remedie, because he was often made a subiect of the saucinesse of the Courtiers tongues, by reason of his naturall liberty and pleasantnesse of wit. All agreed, that the Word of God could ne­uer bee reuerenced enough, and that to vse it to mens commendations, though Princes and Prelates, is not seemely, and generally that all vaine vse of it is a sinne. But yet the Councell ought not to busie it selfe in this, in re­gard they were not assembled to prouide against all faults; neither was it to beforbid absolutely, to draw the words of the Scripture to humane matters, because S. Antoninus, in his storie, condemned not the Sicilian Ambassadors, who, asking pardon of Martin the fourth, deliuered their Ambassage in no other termes, but saying three times, Agnus Dei qui tollis peccata mundi, miserere nobis. Nor the Popes answere who likewise said thrise, Aue Rex Iudeorum, Et dabant illi alapas. Therefore that it was the malice of the Lutherans to re­prehend the Bishop of Bitonto, who in his sermon made in the publike Sessi­on, said that to him that refused the Councel, it might bee replied, Pap [...]lux venit in mundum, & dilexerunt homines magis tenebras quam lucem. So many Congregations were spent heerein, and the number so increased, and the weakenesse of the remedies proposed did so much appeare, that the common opinion inclined to make no particular mention of any of them, nor to des­cend to the proper remedies, or particular punishments, but onely to forbid them vnder generall heads, and leaue the penalties to the discretion of the Bishops. Of the abuses of the Prints there was not much to be spoken; for all agreed that the Printers should bee brideled, and prohibited to Print any sacred thing before it was allowed; but for this the Decree of the last Lateran Councel was sufficient.

But about readings and preachings there were terrible controuersies. A great con­tention be­tweene the Regulars and Prelats, about readings and preachings. The Regulars beeing already in possession of them, as well by the Popes priuiledges, as by the practise of 300 yeeres, laboured to preserue them with all their might: and the Prelates alledging that they belonged to them, and were vsurped, pretended restitution. And because the contention was heere, not of opinions, but of profit, they vsed on both sides not onely reasons, but deedes also. Which differences were set on foote that at the time of the Sessi­on nothing might be decided. Therefore the Legates resolued, to deferre these two points vntill another Session. Two Decrees were framed, as for­merly was resolued, and were read in the last Congregation, and approoued; yet with some exceptions in the point of the vulgar Edition. In the ende heereof the Cardinall of Monte, after hee had commended the learning and wisedome of them all, admonished them of the seemely behauiour which was fit to vse in the publique Session, shewing one heart, and one minde, in regard the points were sufficiently examined in the Congregations: and the Congregation beeing ended, the Cardinall Santa Croce assembled those that had opposed the vulgar Edition, and shewed they could not complaine, be­cause it was not prohibited but left free to correct it, and to haue recourse to No errors of faith in the vulgar Edi­tion. the originall; but that onely it was forbid to say there were in it errors of faith, for which it ought to be reiected.

[Page 162] The eight of April, appoynted for the Session, being come, the Masse of the holy Ghost was said by Saluator Alepus, Archbishop of Torre in Sardinia, and the Sermon was made by Friar Austin of Aretium, Generall of the Serui, the Pontificall habiliments put on, the accustomed letanies and prayers made, and the Decrees read by the Archbishop that said Masse. The first conteined in substance; that the Synode, ayming to preserue the purity of the Gospel, promised by the Prophets, published by Christ, and preached by the Apo­stles, Two Decrees read in the Session. as the fountaine of all trueth, and discipline of maners (which trueth and discipline are contained in the bookes, and vnwritten traditions, receiued by The contents of the former. the Apostles, from the mouth of Christ, and dictated to them by the holy Ghost, and passed from one to another) doeth according to the example of the Fathers, receiue with equall reuerence, all the bookes of the old and new Testament, and the traditions belonging to faith and manners, as procee­ding from the mouth of Christ, or dictated by the holy Ghost, and preserued in the Catholique Church. And setting downe the Catalogue of the bookes, concludeth, that if any will not receiue them all, as Sacred and Canonicall, in all parts, as they are read in the Catholike Church, and contained in the vul­gar Edition, or shall wittingly and purposely despise the traditions, let him be Anathema; that euery one may know what ground the Synode will vse in confirming the points of doctrine, and reforming of maners in the Church. The substance of the second Decree was; that the vulgar Edition should be The substance of the second Decree. held for authenticall in publike Lectures, Disputations, Sermons, and expo­sitions, and that none should dare to refuse it. That the holy Scripture can­not bee expounded against the sense held by the holy Mother the Church, nor against the common consent of the Fathers, though with purpose to conceale those expositions, and that the offenders should be punished by the Ordinaries: that the vulgar Edition should be most exactly printed. That no bookes of religion bee printed, sold, or kept, without the authors name, and that the approbation appeare in the frontispice of the booke, vpon paine of excommunication, and pecuniary punishment, constituted by the last Late­ran Councell. That none should dare to vse the words of the holy Scripture in scurrility, fables, vanity, flatteries, detractions, superstitions, inchantments, diuinations, castings of lots, libels, and that the transgressors should bee puni­shed at the discretion of the Bishops. And it was determined to hold the next The next Ses­sion is to be he [...]d the 17. of Iune. Session the 17. of Iune.

Afterwards the Commission of Don Diego de Mendoza, and Francis de Toledo, the Emperours Ambassadors, was read by the Secretarie of the Coun­cel. The Com­mission of the Emperours Ambassadors is read. Don Diego was absent; and the other, hauing, in the Emperours name, saluted the Fathers in few words, said in substance; That all the world knew that the Emperour thought nothing to befit him more, then not onely to de­fend the flocke of CHRIST from enemies, but to free it from tumults and seditions; therefore that he reioyced to see the day when the Councell, pub­lished by the Pope, was opened, and that being willing to fauour that occasion with his power and authoritie, he had sent thither Mendoza, vnto whom, in regard of his indisposition, himselfe was ioyned. So that nothing remained but to pray God vniformely, that he would fauour the enterprise of the Coun­cell, and which is the Principall, would preserue peace betweene the Pope [Page 163] and Emperour, for the establishing of the trueth of the Gospel, restoring the Church to her puritie, & weeding the cockle out of the Lords field. Answere was made by the Councell, that his Lordships comming was most accepta­ble, both for the dutie they did owe the Emperour, and for the fauour hee promised them, hauing also much hope in the realtie & religion of his Lord­ship. That they imbraced him with all their heart, and did admit, as farre as they could with reason, the mandates of Caesar. That they were sorry for the indisposition of his Colleague, and thanked God for the peace betweene the Pope and the Emperour, praying him to fauour the desires of them both, for the increase of Christian religion, and peace of the Church. These things being done, with the vsuall ceremonies, the Session ended; the Decrees whereof were sent to Rome by the Legates, and a little after printed.

But after they were seene, especially in Germany, they ministred great A few Prelats and not lear­ned, do decide the greatest points of re­ligion. matter of discourse. Some thought it strange that fiue Cardinals, and 48. bishops, should so easily define the most principall and important points of Religion, neuer decided before, giuing Canonicall authoritie to Bookes held for vncertaine and apocryphall, making authenticall a translation diffe­ring from the original, prescribing and restraining the manner to vnderstand the word of God; neither was there amongst these Prelates any one remark­able for learning; some of them were Lawyers, perhaps learned in that pro­fession, but of little vnderstanding in Religion; few Diuines, but of lesse then ordinary sufficiencie; the greater number Gentlemen or Courtiers; and for their dignities some were onely titular, and the maior part Bishops of so small Cities, that supposing euery one to represent his people, it could not be said that one of a thousand in Christendome was represented. But par­ticularly of Germany there was not so much as one bishop or Diuine. Was it possible that amongst so many no man should be sent! Why did not the Em­perour cause some of them to goe, who assisted in the Colloquie, and were informed in the differencies? Amongst the Prelats of Germany onely the Car­dinall of Ausburg had sent a Proctor, and him a Sauoyard. For the Proctors of the Cardinall and Elector of Ments, vnderstanding their masters death, went away two moneths before.

Others said, that the things decided were not of so great moment as they Nothing is certainely de­fined concer­ning traditi­ons. seemed. For the point of traditions, which seemed most important, was of no consequence. First because it was nothing to ordain they should be receiued, if it were not declared which they were, & how they should be knowen: thē because there was no commandement to receiue them, but onely a prohibiti­on to contemne them wittingly and deliberately. So that he that reiected them with reuerend termes, contradicted not; and the rather, because there is an example of the adherents of the Church of Rome, who receiue not the ordination of Deaconesses, graunt not to the people the election of the Minister, which certainely was an Apostolical institution, continued more then eight hundred yeeres, and which more importeth, obserue not the communion of the Chalice, Instituted by Christ, preached by the Apostles, obserued by the whole Church, vntill within two hundred yeeres, and now also by all Christian Nations but the Latine; that if this be not a tradition, it is impossible to shew whatother is. And for the vulgar edition declared au­thenticall, [Page 164] nothing at all was done, because among so many copies, it can­not be knowen which is the true. But this last opposition was made, be­cause the deputation to make a corrected copie of the vulgar edition, was not knowen. The which, for what cause it was not effected, shall be said in its place.

But the Decrees of the Session being seene in Rome, and the importance Nor concer­ning the vul­gar edition. of the things treated of considered, the Pope began to thinke he ought more to regard the businesse of the Councell, then vntill that time hee had done; and he enlarged the congregation of Cardinals and Prelats, who were to consider of the occurrences of the Synode, and to relate them. By the ad­uice of these, after their first assembling, he admonished the Legats of three things. One not to publish hereafter in Session any decree, before they had communicated it at Rome, and to auoyd too much slownesse in proceeding, The Pope ad­monisheth the Legates of three things. but to beware much more of two much celeritie, which might make them resolue of some indigested matter, and want time to receiue orders from him, what they should propose, deliberate, and conclude. The second; not to spend time in matters not controuersed, as they had done in those that were handled for the last session; wherein all agree, that they are vndoubted principles. The third, to take heede, that by no meanes the Popes authoritie be disputed on.

Whereunto they readily answered that they would obey his Holinesse To whom the Legates make a ready an­swere. commandement; but that it seemed to them, that in the things defined, there is small difference betweene Catholiques and Heretiques, and that some of the Scriptures of the Old and New Testament, receiued by the third Councell of Carthage by Innocentius the first, by Gelatius, by the sixt Synod of Trullus, and the Florentine Councell are called into question by the He­retikes, and which is worse, by some Catholikes and Cardinals, and also that the vnwritten Traditions are impugned by the Lutherans, who intend nothing more then to annihilate them, declaring that all things necessary to saluation, are written. And therefore though these two heads bee princi­ples, yet they are the most controuersed conclusions which are to bee deci­ded in the Councell, and of the greatest importance. They added that vntill then there was no occasion to speake of the Popes authoritie, or of the Councell, but in treading of the title, when the addition of Representation of the vniuersall Church was required. That many desire it still, but that they will auoyd it as much as possibly they can. And in case they shall be brought to it by force, they will desire (thinking it will not bee denyed them) to ex­pound the manner how it doth represent, that is, by meanes of the head, and not otherwise; whereby there will bee rather gaine then losse. For the rest because they think the maior part will alwayes beare al reuerence to his Ho­linesse, being vnited, as Head, with the bodie of the Councell, (which will be so long, as they shall agree in the reformation) hee may set his heart at rest that his authoritie shall not be questioned.

After this the Pope sent Ieronimo Franco Nuncio to the Swisses, giuing him The Pope sendeth a Nuncio to the Swisses. letters to the Bishops of Sion and Coira, to the Abbat of S. Gallo, and other Abbats of those Nations; to whom hee wrote, that, hauing called all the Prelates of Christendome to the Generall Councell of Trent, it was fit that [Page 165] they, who represent the Heluetian Church, should assist also, in regard hee much loued that nation, as especiall sonnes of the Apostolike Sea, and main­tainers of the Ecclesiasticall libertie. That Prelates out of Italie, France, and Spaine were arriued alreadie, and the number increased dayly. That it was not seemely that they, being borderers, should bee preuented by those that dwelt further off. That their Countrey was infected with heresies, and therefore had more need of a Councell. In fine hee commanded them, vpon their allegiance and oath, and paines prescribed by the lawes, to goe thither as soone as was possible; referring the rest to bee tolde them by his Nuncio.

And at the many instances of the Clergie and Vniuersitie of Collen, assisted And giueth sentence a­gainst the Arch-bishop of Collen. by the Bishops of Liege, and Ʋtrect, and Vniuersitie of Louaine, he pronoun­ced sentence against the Arch-bishop and Elector of Collen, declaring him excommunicated, depriuing him of all benefices and priuiledges Ecclesia­sticall, absoluing his subiects from their oath of fidelitie, and commanding them not to obey him, because he had incurred the censures of the Bull of Leo the tenth, published against Luther and his adherents, as hauing held, de­fended and published that doctrine against the Ecclesiasticall rules; traditi­ons of the Apostles, and vsuall rites of Christian religion. And the sentence The Pope ma­keth a Bull in fauour of A­dolphus. was after printed in Rome. He made also another Bull, giuing order that A­dolphus Count of Scauemburg, assumed before by the Arch-bishop for his Co­adiutor, should be obeyed.

And hee earnestly desired the Emperour, that the sentence might be exe­cuted; The Emperor will not exe­cute the Popes sentence. who thought not this nouitie fit for his purpose, because it would make the Arch-bishop, who vntill then had absolutely obeyed him, to vnite himselfe with those that were combined against him. And therefore he held him still for an Arch-bishop and treated with him, and wrote to him, with­out regard of the popes sentence. This vexed the Pope at the heart, but see­ing The Prote­stants are cō ­firmed in their opiniō by this sentence. there was no remedie, hee thought it follie to complaint in vaine. That sentence produced another bad effect, because the Protestants tooke occasion to confirme their opinion that the Councell was intimated only to insnare them. For if the controuersed doctrine of faith ought to bee examined in the Councell, how could the Pope, before the definition thereof, proceede to sentence, and condemne the Arch bishop of heresie? Therefore it appeareth that in vaine they should goe to that Councell, where the Pope dominee­reth, who cannot dissemble, though hee would, that hee esteemeth them as men condemned. That it was manifest also that the Pope made no ac­count of that Councell, because, after it was begun, hee proceeded defini­tiuely in that which belongeth to the Councel, without imparting any thing vnto it. The Duke of Saxonie signified this to the Emperour by his Am­bassadours, and after sayde vnto him, that the Popes minde being now made manifest, it would bee high time to prouide for Germany, by a Nationall Councell, or by handling seiorusly, the points of Religion in a Diet.

But to returne to the businesse of the Councell there remained (as hath beene sayde) as remnants of the things, handled before in the last Session, the two points, to prouide for the Lectures of the holy Scripture, and prea­ching [Page 166] of the word of God. For this was handled in the first Congregation; and (to begin the matter of faith) it was proposed to treat likewise of origi­nall sin. Wherunto the Spanish Prelats opposed, and sayd, that to prouide a­gainst the abuses of preaching & reading, was matter enough for one session. Which opinion also was followed by the Italian Prelates who were on the Emperors side. And the Legats thought they had discouered that this was plotted by Caesars ministers, who at the very instant had seriously treated with those Prelats. Therfor they sent aduice thereof to the Pope, from whom they had answere, that they should take heed to go on warily, vntil he were able to giue them a resolution. Therefore they vsed artificiall diligence, entertai­ning themselues with part of the Abuses, without comming to the conclu­sion of them, and without making demonstration whether they would pro­ceede in the matter of originall sinne. And thus the case stoode vntil Easter.

Which being past, the Pope wrote they should proceede, and propose Don Francis of Toledo per­swadeth that the refor­mation should be handled without do­ctrine. that matter. This being deliuered the second of May, came to the know ledge of Don Francis; who going to visite the Legats vsed much arte, some­times making shew to giue them counsell, sometimes proposing his opinion for the prosecuting of the reformation onely, to know their mindes, and to perswade them obliquely to embrace his deseigne. But seeing that did no good, hee began to speake as plainely as was needfull, that hee had letters from the Emperour, by which hee was charged to be a meanes that they should not enter into the points of doctrine, but should handle the reforma­tion only. The Legats brought many reasons to the contrary; & amongst o­thers they said, they could not doe it without contradicting the Popes Buls, which proposed these two things together; and that which was established in the Councell, that they should goe forward cheeke by iowle; adding, that they had written to his Holinesse, that they would begin eight dayes after Easter. Diuers discourses and replyes were made on both sides, and in conclusion the Legats said they were commanded by the Pope, and could not be wanting to their duetie. Don Francis sayd, it was the dutie of good ministers to maintaine amitie betweene Princes, and sometimes to expect the second Commission. This was not denyed by the Legates; but they answered that more was not to be expected from them then they were able to doe with their honour. They gaue the Pope an account of all this, ad­ding, that the Cardinall of Trent told them, that if the Article of originall sing were proposed, the Emperor would be discontented; and therefore on the one side being desirous to make peace and concord, and on the other to obey his Holinesse commandements, they thought good to send away this aduise in diligence, beseeching him not to let them erre; adding that if no o­ther aduise came, they would follow his last commandement, and would la­bour to perswade Don Francis and the Cardinall of Trent, that this Article of originall sinne was no more questioned in Germany, but accorded, as was manifest by the last Colloquie of Ratisbon, where his Maiestie for the first Article to bee accorded, caused that of iustification to be taken. But to giue as much more time as is possible, they will entertaine themselues, as many dayes as they honestly can, in dispatching that which remaineth of the last Session.

[Page 167] A Congregation was made for this onely, to giue a better forme how they should more orderly proceede then they formerly had done, as well in handling the doctrine of faith, as the matter of reformation. And they distinguished two sorts of Congregations, one for Diuines, to discourse on the matter of faith which should be proposed, whose opinions should bee written by one of the Notaries of the Councel, to whom should bee added A forme to proceed in Councell is set downe. Canonists, when reformation was spoken of: (which Congregations were to bee held in the presence of the Legates, in which any of the Fathers that would might be present.) Another sort of Congregations should consist of Prelates to frame the heads of Doctrine and reformation, which, beeing examined, and set in order, according to the most common opinion, should be proposed in the generall Congregation, to vnderstand euery ones voyce that by the determination of the maior part, the decrees might be establi­shed, which are to be published in the Session.

According to this order, they treated of Lectures and Sermons, framing The diff [...] between the Prelates and Regulars, a­bout lectures and sermons doth returne. and reforming diuers draughts of Decrees; neither was it possible to finde a way to please al, because the Prelats that were much interessed to desire that all might depend vpon the Episcopall power, without exemption of any. But on the other side, the Legates desired to maintaine the priuiledges giuen by the Pope, especially to the Mendicants and Vniuersities. And after ma­ny disputes, when the matter was sufficiently debated, they thought that, in the Congregation of the tenth of May, all would agree. But it prooued to the contrary, for though it lasted till night, yet in some points, they could come to no conclusion, for the diuersitie of opinions amongst the Prelats themselues, and in others, because the Legates would not yeelde to the ge­nerall opinion, to remooue, or at the least, to moderate the priuiledges. They alledged against the Bishops, that they were more moued by their pro­per interest, then by reason; that they made none account to preiudice the re­gulars; that they were too bold in correcting the former Councels, & in med­ling with the priuiledges granted by the Pope. And they could not agree, not onely for the varietie of Opinions and interests of the Bishops, but also because the Imperialists did endeauour to make a difference, to hinder the proposing of the points of Doctrine Neither was this temporizing vngrate­full to the Legates, who were resolute, if they were not forbid in the answer, which they expected from Rome, to propose the doctrines, and, as their in­ward friends sayde, to cleere themselues afterwards of whatsoeuer should ensue.

But to make some end of the things handled, they caused a briefe of the opinions of the Diuines and Canonists, deliuered in diuers preceding Con­gregations, to be read; saying, that in regard the voyces were long, they had collected the summe of them, that they may examine them, and speake their opinions thereon. But Bracius Martellus, Bishop of Fiesole, hearing the ex­tract read, opposed it in a continued speech, and said it was necessary that the The Bishop of Fiesole oppo­seth the Le­gates. generall Congregation should know the voyces and reasons of all, without reading collections and summes; and inlarged himselfe by amplifying the authoritie of the Councel, & the necessity to informe it wel, & the smal con­ueniencie, that some few should be Iudges of the determinations, or that the [Page 168] resolutions should come from any other place: whereat the Legates were much offended, and reprehended the Bishop with affected modesty, but by­tingly enough. And so the Congregation brake vp.

The next day the Legats sent to the B. to demand a copie of his discourse, and sent it to Rome, taxing it as irreuerent and seditious; adding, that they had modestly and seuerely reprehended him, and would haue gone further Who com­plaine to the Pope both of him, and of the Bishop of Chioza. (because he deserued no lesse) but that they feared to mooue some vnseaso­nable dispute, which might make a rent; But that he ought not to escape vn­punished, least he should be emboldened to do the like in euery congregati­on, or worse: representing to his Holinesse, that by all meanes he should bee chased out of Trent, and order taken that the Bishop of Chioza, (not much vnlike vnto him, though in another course) should neuer returne. This Bi­shop parted immediatly after the session, vpon pretence of indisposition, but in trueth by reason of wordes which passed betweene him and Cardinall Poole in Congregation, in the matter of traditions. For hauing spoken in de­fence of Fryar Antonius Marinarus, and thereupon contested with the Car­dinall, and so hauing complained that the Councell was not free, he saw, he was not in the Legats fauour, and obnoxious to danger. The Legats not con­tent with what they had done, to mortifie the Bishop of Fiesole, and to keep the matter intire vntill there came aduise from Rome, that they might goe on with it, or dissemble, as they should be commanded, in the next Congrega­tion. Monte gaue him a nip by the way, and concluded that he left him then to consider of his owne affaires, because himselfe was to be imployed in mat­ters of greater importance.

The Pope answered concerning the two Bishops, that he would giue a remedie in time conuenient. But for the matters to be handled, he sayd, that The Popes answere to the Legates. if they regarded the desires of Princes, they would make the Councel more tumultuous, and the resolutions more long and hard, because euery one sought to crosse what liked him not and by putting difficultie in one thing, to promote another. Therefore that without any more to doe, they should begin with originall sinne, aduising them to omit the excuse which they purposed to vse to D. Francis, that is that the article of originall sinne is not questioned in Germany; but should rather vse generall termes, and all reue­rence to the Emperour.

He further commanded them, that concerning the correction of the The Councell in Tr [...] is go­uernd by cer­t [...]ne [...]pu [...]tes [...] Rome. vulgar edition, they should proceed no further, vntill the Deputies ouer the Councell in Rome, had determined what course should be held. The Legats resoluing, for execution of those orders, to propose originall sinne, made a congregation two dayes together, to determine of the two heads of reading and preaching, before they published their purpose to handle matters of faith, least those two points, being vndecided, might cause the Imperia­lists to dinert from this. And they caused the Deputies for the vulgar editi­on, to bring to them all they had done, charging them to proceed no fur­ther vntill they had receiued new order. Such was the libertie of the Coun­cell depending on the Pope, in leauing of things begun, and beginning new.

In treating of the Lectures and Sermons, there was a generall complaint [Page 169] of the Bishops, especially Spanish; that, CHRIST hauing commanded that his doctrine should be taught, which is exercised in the Church by preaching and reading to the more capacious, that they may be fit to teach the people, the care to superintend, ouer all that exercise these functions, ought to bee pro­per to the Bishop. That the Apostles haue so instituted, and the holy Fathers so practised. That now this office is absolutely taken from the Bishops by A complaint against the re­gular orders. priuiledges, so that no iot thereof remaineth. That this is the cause why all is out of order, because the order instituted by CHRIST is changed. The Vniuersities are withdrawen with exemptions, that the Bishop cannot know what they teach; the Sermons are by priuiledge giuen to the Friars, who by no meanes acknowledge the Bishop, nor suffer him to meddle: so that the office of a Pastour is quite taken from the Bishops. And on the contrary; those who anciently were appointed to weepe for sinnes, and expressely and seuerely forbid to preach and teach, haue assumed this power vnto them, or, at the least, it is giuen them for their proper function. And so the flocke remaineth without either shepheard or hireling, because these ambulatorie Preachers, who to day are in one Citie, to morrow in another, know neither the need, nor the capacitie of the people, and least of all the occasions to teach and edifie them, as doth the proper Pastour, who liueth alwayes with the flocke and knoweth the necessities and infirmities of it. Besides the ende of those Preachers, is not to edifie; but to take almes either for themselues or their Cloisters; which that they may the better obtaine, they ayme not to benefit the soule, but to delight the care, and soothe men in their pleasures, that thereby they may draw more profit; and the people, in stead of learning the doctrine of CHRIST, learneth either nouitie, or vanitie at the least. Luther was one of these; who if hee had remained weeping in his Cell, the Church of CHRIST had not stood in these termes. That the abuse of the Pardoners was more manifest, who goe about preaching Indulgences, whose scandals, formerly giuen, cannot bee related without teares. That it is a cleere case, that they exhort the people to nothing but to giue money. The onely remedie for these disorders, is to take away all the priuiledges, and to restore to the Bishops, the charge to teach and preach, and to elect those for their fellow labourers whom they shall know worthy of that mi­nistery, and disposed to exercise it with charity.

On the contrary side, the Generals of the Regulars, and others saide, An Apologie of the regular orders. that the Bishops and Curates hauing wholly abandoned the office of a Pa­stour, so that for many hundreds of yeeres the people remained without Sermons in the Church, and without the doctrine of Diuinitie in Schooles, God had raised the begging orders to supplie these necessary ministeries; into which notwithstanding they intruded not themselues, but entred by the graunt of the Supreame Pastour; vnto whom it principally appertai­ning to feede all the flocke of CHRIST, it cannot bee saide that men depu­ted by him, to supplie the defects of him that had the care of the flocke and did aband on it, haue vsurped the office of another. But it may bee say de, that if they had not vsed that charitie, there had now remained no signe of Christianitie. Now that they haue applyed themselues more then three hun­dred yeeres to that holy worke, with such fruit as appeareth, they haue pre­scribed [Page 170] those functions, and made them their owne, by a lawfull title, gi­uen by the chiefe Pastour, the Bishop of Rome; and that the Bishops haue no lawfull right vnto them, nor can alleadge the vse of antiquity to regaine that office, which so many hundred yeeres since they haue forsaken. That they haue a desire of gayning for themselues or their Monasteries is a meere calumnie, because the almes are gathered onely for their necessary foode, and apparell, and the residue being spent for the worship of God, in masses, buildings, and ornaments of Churches, turneth to the benefit and edification of the people, and not to their owne profit, that the seruices done by their orders to the holy Church, and doctrine of Diuinitie (which is no where to bee found but in their Cloisters) deserue the continuance of that charge which others are not able to exercise.

The Legates, importuned by both parties, by the Councell of their most The Legats relate this dif­ference to Rome and ex­pect an an­swere. inward friends resoluted to relate to Rome, and expect an answere. The Pope referred it to the Congregation; where presently it was seene whither the pretence of the Bishops tended; that is, to make themselues so many Popes in their Diocesses. For when the Popes priuiledge and exemption should bee remooued, and euery one should depend on them, and none on the Pope, all cause of going to Rome would cease. They considered that the Popes The Deputies in Rome take part with the Mendicants, for reasons of Policie. haue anciently had for a principall secret to preserue the Primacie giuen them by CHRIST, to exempt the Bishops from the Arch-bishop, the Ab­bats from the Bishops, and so to oblige men to defend him. That it is a cleere case, that after the sixe hundredth yeere, the Primacie of the Aposto­like Sea hath beene vpheld by the Benedictine Monkes exempted, and after by the Congregations of Clunie, and Cistercium, and other monasticall assemblies, vntill God raised the Mendicant orders, by which it hath beene maintained vntill now. Wherefore to take away their priuiledges, were di­rectly to oppugne the Papacie, and not those orders; to remooue the exemp­tions, were a manifest depression of the Court of Rome, because they should want meanes to keepe a Bishop within compasse, that hee exalt not himselfe too high. Therefore that the Pope and Court were compelled by necessitie to maintaine the Friars cause. But to doe these things smoothely, they con­sidered also that it was necessary to conceale this reason; and they resolued to answere the Legates, that by all meanes they should preserue the state of The Popes answere. the Regulars, and cause the Bishops to surcease, setting before them the ex­cessiue number of the friars, and the credit which they haue with the people, and aduise them to take a moderate course, and not make a Schisme, by desi­ring too much. That it was iust they should receiue some satisfaction, but they should also bee content to giue it; and when they came to the point, they should grant any thing concerning the Pardoners, but should doe nothing concerning the Friars, without communicating it to the Gene­ralls, and should giue the Bishops some satisfaction which might not take away the priuiledges. That they should doe the like for the Vniuersities; because it was necessary that both these and those should depend on the Pope, and not on the Bishops.

After these letters came to Trent, those of the Councell had three diuers endes. For the other particulars proposed in these two matters, by those [Page 171] who were not interested either to fauour or disfauour the exemptions, were but little considered of. For the Lectures, some proposed the restitution of the ancient vse when Monasteries and Canons cloisters were but Colledges and Schooles. Whereof some remainder appeareth in many Cathedral Chur­ches, where there is the dignitie of a Schooleman, Head of the readers, with a Prebend. These men now doe not performe the duetie, and indeede are vnable. All thought it honest and profitable to restore the Diuinitie Le­cture in Cathedral Churches, and Monasteries. For the former they thought it easie to make prouision, by committing the care of the execution thereof to the Bishops; but for the latter very difficult. The Legates opposed the Superintendencie of Bishops, euen in this also, though it were ouer Monkes onely, not Mendicants, for feare of leauing a gate open to them, to meddle with priuiledges granted by the Pope. But Sebastianus Pighius, Auditor of The inuenti­on of the Au­ditor of the Rota. the Rota, found a temper for this, that the superintendencie should be giuen to the Bishops, as Delegates of the Apostolique Sea. The inuention plea­sed, because it was in fauour of the Bishops, without derogation of the pri­uiledge, for the Bishop was to superintend, not as Bishop, but as the Popes Delegate. And this gaue a paterne to accommodate other difficulties; one in giuing authoritie to the Metropolitans, ouer Parishes vnited to Mona­steries, not subiect to any Diocesse; another, in giuing power to Bishops ouer exempted Preachers, who faile; and serued also very much in the Decrees of the Sessions that were after.

The Canonists proposed that the Schoole subtiltie was not fit in these Politique rea­sons to vp­hold the Popes au­thoritie. times, and that it beseemed rather naturall things, and Philosophie, that these new Lectures should bee introduced to handle the Sacraments, and the authority of the Church, as Turrecremata, Augustinus Triumphus, & after them S. Antoninus, and others haue done with great fruit. But the Fryars contradi­cting, and opposing that this doctrine was as necessary as that, they found a temper, and ordered that the Lecture should bee for exposition of the Scrip­ture, and that the matter 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 [Page 172] 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 [Page 173] 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 concupiscence the materiall part, and the priuation of righteous­nesse the formall. Whereupon he said, that this sinne in vs is concupiscence, destitute of originall righteousnesse. The Master of the Sentences, and the old Schoolemen followed S. Austins opinion, which was maintained in the Councell by two Hermite Friars. But because Iohn Scotus defended the opi­nion of his countrey-man Anselmus, the Fransciscans maintained it in the Councel, and the greater part of the Dominicans that of S. Thomas. So it was [Page 174] declared what was the sinne of Adam, and what originall sinne in other men.

But they were more troubled to discourse how it was transmitted from him to posterity, and successiuely from father to sonne. For Saint Austin, who opened the way vnto others, pressed with the obiection of Iulianus the Pe­lagian, who asked him of the manner of transmitting originall sinne when man is conceiued, seeing that Matrimony and the vse thereof is holy, neither How original sinne is trans­mitted to po­steritie. God the first authour sinning, nor the parents, nor he that is borne, by what chinke sinne entred, answered onely, that chinkes were not to bee sought where a gate stood wide open, the Apostle saying, that by Adam sinne entred into the world. And in many places where he was to speake hereof, he shew­ed himselfe doubtfull, and was irresolute whether as the body of the childe is deriued from the body of the father, so the soule from the soule. For the fountaine being infected, the riuer must needs bee defiled. The modestie of this Saint, was not imitated by the Schoolemen; who, being resolued that euery soule is created immediately by God, said, that the infection was prin­cipally in the flesh, contracted by our fore-fathers in the earthly Paradise, either from the poysoned qualitie of the fruit, or the venimous breath of the Serpent. Which contamination is deriued into the flesh of the children, which is a part of their parents flesh, and is contracted by the soule in the infusion, as a liquor contracteth the ill qualitie of an infected vessell; and the infection is caused in the flesh, by the lust of the parents in the genera­tion. But the variety of opinions made no difference in the censure of the Articles: For euery one cleauing to his owne, shewed that it was decided by it, that the first article was hereticall, which vndoubtedly was condem­ned for such in the Councell of Palestina, and in many of Africa against Pe­lagius. And it was reexamined in Trent, not as it was found in the writings of Luther, or his followers, but as it was auerred by Zuinglius: who, not­withstanding seemed to some of the Diuines, who discussed his words well, to thinke rather that in the posteritie of Adam it was no sinne of action, but a corruption and transformation of nature, which hee called a sinne in the kinde of substance.

The second Article was esteemed hereticall by all, and was by the same Pelagius long since inuented; who, because hee was not condemned in the Councell of Palestina, for saying that Adam had not hurt his posteritie, hee recanted, and confessed the contrary, and after, together with his followers, declared himselfe that Adam had damnified his posterity, not by transmissi­on of sinne, but by giuing them a bad example, which hurteth those that doe imitate it. And Erasmus was noted to haue renewed the same assertion, in­terpreting the place of Saint Paul, That by Adam sinne entred into the world, and passed into all, in regard all haue imitated, and doe imitate his trans­gression.

The third Article for the first part, was censured in Trent, as also in many Colloquies in Germany, by saying that those actions could not bee originall sinne, seeing they are not in children, nor alwayes in those of ripe age: so that to say there was no sinne but that, was wholly to deny it, and not to satisfie the excuse of those in Germany, who vnder the name of actions, vnderstand [Page 175] a naturall inclination to ill, and an inability to good. For, if they vnderstood it so, it was sit to say it, and not to speak euill, but so as that others may vnder­stand them well. And though Saint Austin spake thus when hee said, that o­riginall righteousnesse was to obey God, and not to haue concupiscence, hee would alter his speech if he had beene in these times, because it is very law­full to name the cause for the effect, and the effect for the cause, when they are proper and adequate. But it is not so in this case for originall sinne is not the cause of those bad actions, except a bad will, as principall, be added. But for the second part of the Article, they said, that if the Protestants vnder­stood a priuatiue corruption, the opinion may be tolerated; but they vnder­stand a corrupted substance, as if the proper nature of man were changed in­to another forme, then that in which it was created, and reprehend the Ca­tholiques, when they call the sinne a priuation of Iustice, as a fountaine without water; but they call it a fountaine from whence corrupted waters doe issue, which are the acts of incredulity, distrust, hatred, contumacie, an in­ordinate loue of ones selfe, and worldly things: and therefore that it was fit absolutely to condemne the Article. And the fourth also was censured by the same reason, saying that inclination to bee the punishment of sinne, and not sinne formally; and without alleadging ought else, it was absolutely denied to bee a sinne.

It must not bee omitted that in this poynt, the Franciscans could not con­teine The Francis­cans exempt the Virgine Mary from sinne, and are opposed by the Domini­cans. themselues from exempting the Virgine, the mother of GOD, from this law by a speciall priuiledge, endeauoring to enlarge themselues in the question, and to prooue it; and the Dominicans laboured to comprehend her by name, vnder the common law, though the Cardinall of Monte omitted no occasion to make them leaue that controuersie, saying, they were assembled to condemne the heresies, not the opinions of the Catholiques.

No man resisted the condemnation of the articles. But Fryar Ambrosius The opinion of Catarinus. Catarinus noted the reasons for vnsufficient, in that they declared not the true nature of this sinne; and shewed it in a long discourse. The substance whereof was; that it is necessary to distinguish the sinne from the punish­ment; that concupiscence and priuation of righteousnesse, is the punish­ment of sinne; therefore that it is necessary the sinne should bee another thing. He added, that which was not a sin in Adam, it is impossible it should be a sinne in vs: but neither of these two were sinne in Adam, because neither priuation of righteousnesse, nor concupiscence were his actions; therefore neither are they in vs; and if they were effects of sinne in him, of necessitie they must be so in others also. By which reason, it cannot be said that sinne is the enmitie of GOD against the sinner, nor the sinners enmitie against GOD, seeing they are things that follow sinne, and come after it. Hee op­pugned also the transmission of sinne, by meanes of the seed and generation, saying, That as, if Adam had not sinned, righteousnesse would haue beene transfused, not by vertue of the generation, but onely by the will of God, so it is fit to finde another meanes to transfuse sinne. And hee explaned his opinion in this forme; that as God made a Couenant with Abraham and all his posteritie, when he made him father of the faithfull, so when he gaue originall righteousnesse to Adam and all mankinde, hee made him seale an ob­ligation [Page 176] in the name of all, to keepe it for himselfe and them, obseruing the commandements; which because he transgressed, he lost it as well for others as himselfe, & incurred the punishments also for them; the which as they are deriued into euery one, so the very transgression of Adam belonged to euery one; to him as the cause, to others by vertue of the Couenant; so that the action of Adam is actuall sinne in him, and imputed to others, is originall; because when hee sinned, all mankind did sinne with him. Catarinus groun­ded himselfe principally, for that a true and proper sinne must needs bee a voluntary act, and no other thing can bee voluntary but the transgression of Adam imputed vnto all. And Paul saying that all haue sinned in Adam, it must bee vnderstood that they haue all committed the same sinne with him. He alleadged for example, that St. Paul to the Hebrewes affirmeth, that Leui paid tithe to Melchizedek, when hee paid it in his great Grandfather Abraham; by which reason it must bee said, that the posteritie violated the commande­ment of GOD, when Adam did it, and that they were sinners in him, as in him they receiued righteousnes. And so there is no need to run to lust which infecteth the flesh, whence the soule receiueth infection. For it cannot bee vnderstood, how a spirit can receiue a corporall passion; and if sinne were a spirituall blemish in the soule, it could not first be in the flesh, and if it be cor­porall in the flesh, it can work none effect in the spirit. That the soule, by ioy­ning it selfe with an infected body, doth receiue spirituall infection, is an vn­conceiueable transcendencie. He prooued the couenant of God with Adam, by a place of the Prophet Osea, by another of Ecclesiasticus, and by many pla­ces of Saint Austin. That the sinne of euery one is the act onely of the trans­gression of Adam, hee proued by Saint Paul, when hee saith, That by the dis­obedience of one man, many are made sinners; and because the Church hath euer vnderstood that sinne is nothing else but a voluntary action against the law, of which kind there was none but that of Adam; and because Saint Paul saith, That death entred by originall sinne, which entred onely by actu­all transgression. And hee brought for the principall proofe, that though Eue did eate the apple before Adam, yet she knew not she was naked, nor that shee had incurred the punishment, but onely after Adam had sinned. There­fore Adams sinne, as it was not his alone, but of Eue too, so was it also of all his posteritie.

But Fryar Dominicus Soto, to defend the opinion of Saint Thomas, and of the other Diuines from the obiections of Catarinus, brought a new exposition, Dominicus Soro crosseth the opinion of Catarinus. and said, that Adam sinned actually in eating of the forbidden fruit, but after he remained a sinner by an habituall qualitie, caused by the action, as by eue­ry bad action such a disposition is bred in the minde of the actor, by which, though the act be past, he remaineth, and is called a sinner; that Adams acti­on was transitory, nor had existence, but while hee wrought; that the habitu­all qualitie remaining in him, passed into the posteritie, and is transfused as proper vnto euery one; that Adams action is not originall sin, but that con­sequent habit which the Theologues call priuation of righteousnesse, which may be wel expounded, cōsidering that man is called a sinner, not only when hee transgresseth actually, but after also, vntill the sinne bee cancelled, not in regard of the punishments, or other consequences of sinne, but in regard of [Page 177] the preceding transgression it selfe; as that which maketh a man crooked, vntill hee bee straightned againe; who is said to be so, not by an actuall acti­on, but by that effect which remaineth after the action is past. Hee com­pared originall sinne to crookednesse, as it is indeede a spirituall obliquitie; for the whole nature of man being in Adam, when hee made himselfe croo­ked by transgressing the Precept, the whole nature of man, and by conse­quent, euery particular person remained crooked not by the curuitie of Adam, but by his owne, by which hee is truely crooked and a sinner, vn­till hee bee straightened by the grace of God. These two opinions were sharpely disputed, and euery one pretended that his owne should be receiued by the Synode.

But in the consideration how originall sinne was remitted, they agreed How original sin is renutted all, that it is cancelled by baptisme, and the soule restored pure into the state of innocencie, though the punishments which follow sinne bee not remoo­ued, that they may bee an exercise for the iust. And this all of them expoun­ded by saying, that the perfection of Adam consisted in an infused qualitie, which adorned the soule, made it perfect and acceptable to God, and exemp­ted the bodie from mortalitie. And God, for the merit of CHRIST, gi­ueth vnto those that are regenerated by baptisme another quality called iu­stifying grace, which wiping out euery blemish in the soule, maketh it pure, as was that of Adam; yea in some it worketh greater effects then originall righteousnesse, but onely that it worketh no effect in the bodie, whereby mortalitie, and other naturall defects are not remooued. Many places of Saint Paul and the other Apostles were alleadged, where they say, that bap­tisme washeth, cleanseth, illuminateth and purifieth the soule, so that no con­demnation, spot or wrinkle remaineth. It was exactly discoursed, how, if the baptised haue no sinne, sinne can passe into their children? Whereunto Augustinus answered with examples onely: as of a circumcised father the sonne is borne vncircumcised, and of a blinde man one that can see, and of a pure graine, one clad in straw. Catarinus answered, that the Couenant was made with Adam onely, and that euery one hath sinne by imputation of that of Adam; so that the intermediate Parents haue nothing to doe there­in: and if the forbidden fruit had beene eaten, not by Adam, but by one of his sonnes, his posterity had not sinned; and if Adam had sinned after hee had begotsonnes, his sinne had beene imputed to them though borne before. Soto disputed against it, that if Adam had sinned after his sonnes were borne, those would not haue beene obnoxious vnto it, but their posterity should.

The common voyce was, that the sixt Article was hereticall, for saying there remaineth in the baptized something worthy of death: and the seuenth for leauing remainders of sinne in the baptized: and the eight most cleerely, for making concupiscence a sinne in the baptised. Only Antoninus Marinarus, a Carmelite Friar, affirming, as the others, that sinne is cancelled by baptisme, and that concupiscence is before sinne, yet, for condemning the contrary of heresie, hee considered that Saint Austin being olde, writing heere of to Boni­facius, sayd plainely that concupiscence was not a sinne but a cause and an ef­fect of sinne: and writing against Iulianus hee said in as plaine termes, that it [Page 178] was sinne, and the cause, and effect thereof: and yet in his retractions hee neuer made mention of either of these two contrary propositions, because hee thought hee might speake both wayes of it, in regard it was not a matter of faith, the difference being rather verball then otherwise. For it is one thing to aske if a thing bee a sinne, or if it bee a sinne to a person ex­cused. As hee that goeth foorth to hunt for things necessary for his su­stenance, if hee thinke to kill a wilde beast, and, by inuincible ignorance, slaye a man, the Lawyers say that the action is murder, and a sinne: but the hunter is excused, so that vnto him it is not, by reason of his ignorance. So concupiscence, beeing the same before and after baptisme, is sinne in it selfe; and Saint Paul sayth, that it resisteth the Law of God, euen in the regenerate, and whatsoeuer doth that is sinne. But hee that is baptized is excused; because hee is cladde with CHRIST: so that the Article is true one way, and false another; and it is not iust to condemne a proposition, which is true in one sence, without distinguishing it first. This opinion was reiected by all, and it was said that Saint Austin made two sortes of concupiscence; one before baptisme, which is a repugnancie of the will to the Law of God, which hee sayd was sinne, and abolished in Baptisme; another, which is the repugnancie of the sence to reason, which remaineth after baptisme, which S. Austin called the cause and effect, but ne­uer sinne: and when hee seemeth to say otherwise, it must bee defended that his minde is; that concupiscence is a sinne, which by baptisme leaueth to bee so, and becommeth an exercise of vertue and good workes. To this opini­on of Soto they ioyned what hee had said in his sermons, made in the Masse on the fourth Sunday of the last Aduent, and in that of the Lent, exhorting to repose all confidence in God, condemning all trust in workes, and affir­ming that the heroicall Actes of the ancients, so renowned by men, were truely sinne; that hee spake of the difference of the Law and the Gospel, not as of two times, but as if the Gospel had beene euer, and the Law ought to be euer, and also of the certaintie of Grace, though with ambiguous and doubtfull clauses, for feare they might so reprehend him, that he could not bee defended. This made the Friar suspected by some, that he was not whol­ly Soto is suspe­cted of Lu­theranisme. auerse from the Protestants doctrine.

When they came to the Article of the punishment, though Saint Austin, grounding himselfe vpon Saint Paul, held expresly, that the paines of hell fire belonged vnto it, euen in little children, whereunto none of the holy Fathers contradicted, yet the master of the sentences, with the Schoolemen, who follow most of all Philosophicall reasons, distinguished two kindes of eternall punishments; one the priuation onely of celestiall blessednesse, the other, a chastisement: and they assigned the first onely to originall sinne. Onely Gregorie of Arimini forsooke the generall opinion of the Schoolemen, who by that meanes gayned the name of Tormenter of children. But neither he nor Saint Austin were defended by the Theologues in the con­gregations. Yet there was another diuision amongst them. For the Domi­nicans A difference betweene the Franciscans and Domini­cans about Limbo. sayd that children dead, without baptisme before the vse of reason, re­maine after the resurrection in a Limbo and darkenesse vnder the earth, but without fire: the Franciscans sayd they are to remaine vpon the earth, and in [Page 179] light. Some affirmed also, that they should bee Philosophers, busying them­selues in the knowledge of naturall things, not without that great pleasure which happeneth when curiositie is satisfied by inuention. Catarinus said fur­ther, that they shall bee visited and comforted by the holy Angels and Saints. And in this so many vanities were deliuered, that they might giue great mat­ter of entertainement. But for reuerence of Austine, and not to condemne Gregory of Arimini, the Augustinians made great meanes, that the Article, though false, as they thought, might not bee condemned for hereticall; though Ca­tarinus imployed all his force to the contrary, to represse (as he said) the bold­nesse and ignorance of some Preachers, who, to the great scandall of the peo­ple, publish that doctrine, affirming that Saint Austine had said so onely in heate of disputation against the Pelagians, and not because hee was cleare in that opinion. Whereupon, since the truth is declared to the contrary by common consent of the Schooles, and that the Lutheranes haue raised the same errours, and the Catholiques themselues fall into it, the declaration of the Synode is necessary.

The censure of the Diuines being ended, and the points treated of by the The Prelates did scarcely vnderstand the discourses of the Diuines Fathers, to resolue vpon the forme of the Decree, the Bishoppes (amongst whom very few had knowledge in Theologie, but were either Lawyers, or learned men of the Court) were confounded with this scholasticall and crab­bed manner of handling the Articles; and amongst so-many opinions, knew not what to thinke of the essence of originall sinne. That of Catarinus was best vnderstood, because it was expressed by a politicall conceit of a bargaine made by one for his posteritie, which being transgressed, they are all vn­doubtedly bound; and many of the Fathers did fauour that. But perceiuing the contradiction of the other Diuines, they durst not receiue it. For re­mission of the sin, this onely they held to bee cleare, that euery one hath ori­ginall sin before baptisme, and is perfectly purged of it by baptisme. There­fore they concluded that this should bee established for faith, and the contra­ry condemned for heresie, together with all those opinions which deny ori­ginall sin, in what sort soeuer: but what that sin is, there being so many diffe­rences amongst the Diuines, they said it was not possible to set downe so cir­cumspectly, that it might satisfie all, and not condemne some opinion, which might cause a schisme.

Marcus Viguerius, Bishop of Sinigaglia, Fryar Ierom Generall of S. Austin, Andreas Vega a Franciscan, opposeth the common in­clination to condemne the opinion of the Luthe­ranes without declaring the opinion of t [...] Catholiques and Andreas Vega, a Franciscan Diuine, were opposite to this generall incli­nation. This last shewed more then the others, that it was not conuenient, nor euer vsed by any Councel, to condemne an opinion for hereticall, with­out declaring first which is Catholique; that no true negatiue hath in it selfe the cause of its truth, but is so by the truth of an affirmatiue; nor euer any proposition was false, but because another is true: neither can the falsity of the one be knowne, but by him who knoweth the truth of the other. There­fore the opinion of the Lutherans cannot bee condemned of heresie, vntill the opinion of the Church be set downe. He that shall obserue the maner of proceeding in all Councels, which haue handled matter of faith, will see, that they haue laid first an Orthodoxe foundation, and by that condemned the heresies; and so it is necessary to doe now. For when it shall be read that [Page 180] the Councel of Trent hath condemned the Lutheranes, for saying originall sinne is ignorance, contempt, distrust, an hate of heauenly things, and a cor­ruption of the whole man in the will, soule and body, who is there that will not demand, what is it then? and will not say in himselfe, if this opinion bee hereticall, which is Catholike? And when he shal see the opinion of Zuinglius condemned, that children the sonnes of the faithfull, are baptized into remis­sion of sinnes, though nothing bee transmitted from Adam but the punish­ments, and the corruption of nature, will not suddenly aske, what else is then transmitted? In summe, he concluded, that the Councel was assembled prin­cipally to tell the Catholique trueth, not onely to condemne heresies. The Bishop said, That these Articles hauing been so often disputed in the Diets The Bishop of Sinigaglia, & Friar Ierom Generall of the Augustins speake to the same purpose. of Germanie, euery one would expect from the Councell a perspicuous do­ctrine, cleared from all difficulties. The Generall also, who was somewhat suspected to bee suborned by the Ambassador Toledo, added, that the true Ca­tholique doctrine of originall sinne is contained in the writings of S. Austin; that Egidius Romanus had wrote a booke thereof; that whensoeuer the Fa­thers would take but a little paines, they might bee able to vnderstand the truth, and iudge of it; that they should not suffer a fame to bee spread, that in Trent that was resolued in foure dayes, which in Germanie hath beene so long discussed without conclusion.

These aduertisements were not hearkened vnto, because the Prelates had no hope to bee able by studie to bee well informed in the crabbed schoole­poynts, neither durst they goe about to make triall of it; and because the Le­gats had receiued absolute command from Rome to define this matter in the next session, they were constrained to auoid the difficulties, especially because the Cardinall of Monte was resolued to make this great iumpe by all meanes. And therefore calling vnto him the Generals of the Orders, and the Diuines, Catarinus and Vega, who spake more then the rest, he charged them to passe by the difficulties, and helpe forward the dispatch.

The Prelates deputed to frame the decree, with the assistance of the Di­uines, deuided the matter into fiue Anathematismes. The first, of the personall sin of Adam: the second, of the transfusion into posterity: the third, of the re­medy by baptisme: the fourth, of the baptisme of children: the fifth, of con­cupiscence remaining. After this, the opinions of the Zuinglians were cōdem­ned in the foure first, and of Luther in the fifth. They conferred on these Ar­ticles almost all, adding and taking away what they thought fit with much concord, but onely that the Franciscan Bishops and Fryars approoued not, The Francis­cans desire that the Vir­gine Mary should be excepted. that it should be generally sayd, that the sinne of Adam passed into all man­kinde, because the blessed Ʋirgine, the mother of our LORD, was compre­hended, if shee were not particularly excepted; and they desired the excepti­on. The Dominicans said on the contrary, that the proposition so gene­rall, and without exception was Saint Pauls, and all the holy Doctors, and therefore that it was not fit to alter it with an exception: and that contradi­ction waxing warme, they fell into the question which the Legates had often diuerted. They said, that though the Church had tolerated the opinion of the conception, yet hee that would examine the matter well, might find that shee was not exempted from the common infection. And the others oppo­sed, [Page 181] that it would bee as much as to condemne the Church, who celebrateth the conception as immaculate, and a kinde of ingratitude, derogating from the honour due vnto her, by whom all the graces of CHRIST passe vnto vs. The disputations turned into contention, so farre, that the Emperours Am­bassadour had hope to obtaine his designe, that the matter might not be pro­posed in the next Session.

Many things were proposed vpon that occasion, which caused them to A discourse of the Author to shew how the blessed Virgin came to be worshipped. proceede to the Decree, which shall bee rehearsed; which because it affor­ded matter of discourse, for the entire vnderstanding of all, it is necessary to relate from the beginning the originall of this controuersie. After that the impietie of Nestorius had diuided CHRIST, making two sonnes, and denying him to be God who was borne of the blessed Ʋirgin, the Church, to incul­cate the Catholike trueth in the mindes of the faithfull, made often mention of her in the Churches as well of the East as of the West; with this short forme of wordes in Greeke, Maria [...] in Latin, Maria mater Dei. This beeing instituted onely for the honour of CHRIST, was by little and little communicated also to the mother, and finally applyed to her alone; and therefore when images began to multiplie, CHRIST was painted as a babe in his mothers armes, to put vs in minde of the worship due vnto him, euen in that age. But in progresse of time, it was turned into the worship of the mother without the sonne, hee remayning as an appendex in the picture. The writers and Preachers, especially those that were contemplatiue, caried with the torrent of the vulgar, which is able to doe much in these matters, lea­uing to mention CHRIST, inuented with one accord new prayses, Epithites, and religious seruices; in so much that about the yeere 1050. a dayly Office was instituted to the blessed Virgin, distinguished by seuen Canonical houres, in a forme which anciently was euer vsed to the honour of the Diuine Ma­iestie, and in the next hundred yeeres, the worship so increased, that it came to the height, euen to attribute that vnto her, which the Scriptures speake of the Diuine wisedome. And amongst these inuented nouities this was one, her totall exemption from originall sinne. Yet this remayned onely in the breasts of some few priuate men, hauing no place in Ecclesiasticall ceremo­nies, or amongst the learned. About the yeere 1136. the Canons of Lions dared to bring it into the Ecclesiasticall Offices. Saint Bernard, who liued in those times, esteemed the most learned and pious of that age, who was most frequent in the prayses of the blessed Virgin, so farre as to call her the necke of the Church, by which euery grace and influence passeth from the head, in­ueighed seuerely against the Canons, and wrote vnto them, reprehending them for introducing a dangerous nouitie without reason, or example of an­tiquitie; that there want not places to praise the Ʋirgin, who cannot be plea­sed with a presumptuous nouitie, mother of rashnesse, sister of superstition, daughter of lightnesse. The next age had Schoole-Doctors of both the or­ders Franciscan and Dominican, who in their writings refuted this opini­on, vntill about the yeere 1300. when Iohn Scot, a Franciscan, putting the matter into disputation, and examining the reasons, did flie to the omnipo­tencie, saying that God had power to free her from sinne, or to cause sinne to remaine in her onely for an instant, or for a certaine time: that God onely [Page 182] knoweth which of these three is true; yet it is probable to attribute the first to Marie, in case it bee not repugnant to the authoritie of the Church, and of the Scripture. The doctrine of this famous Diuine was followed by the Franciscan order. But in the particular of the conception, seeing the way layd open they affirmed absolutely for true, that which hee had proposed as possible and probable, vnder this doubtfull condition, if it bee not repugnant: to the Orthodoxe Faith. The Dominicans did constantly re­sist; and followed Saint Thomas, one of their order, famous for his lear­ning, S. Thomas is canonized by Pope Iohn the, 22 to disgrace the Francis­cans. and for the approbation of Pope Iohn the two and twentieth, who, to depresse the Franciscans, who did for the most part adhere to the Em­perour Lewis of Bauaria, excommunicated by him, did canonize that Doctour and his doctrine. The shew of pietie and deuotion made the Franciscan opinion generally more accepted, and more tenaciously receiued by the Vniuersitie of Paris, which was in credite for eminent learning; and after long ventilation and discussion, was afterwards approoued by the Councell of Basill, which forbade to preach and teach the contra­rie. This tooke place in those Countreys which receiued the Councell. Finally Pope Sixtus the fourth, a Franciscan, made two Bulles in this matter; one in the yeere one thousand foure hundred seuentîe sixe, ap­proouing a new Office, composed by Leonard Nogarola Protonotarie, with Indulgences to him that did celebrate it, or assist: the other in the yeere one thousand foure hundred eightie three, condemning the assertion, as false and erronious, that it is heresie to hold the conception, or a sinne to celebrate it, excommunicating the Preachers and others who noted that opinion of heresie, or the contrarie, because it was not as yet deci­ded by the Church of Rome and the Apostolike Sea. But this did not appease the contentions, which betweene the two orders of Friars still waxed sharper, and were renewed euery yeere in December; so that Pope Leo the tenth thinking to giue a remedie by deferring the contro­uersie, made letters bee written vnto diuers. But afterwards he had more important cogitations, by reason of the nouities of Germanie, which in these contentions wrought that which happeneth in States, that the Citie being beleaguered, the factions doe cease, and all ioyne against the com­mon enemie. The Dominicans grounded themselues vpon the Scrip­ture, the doctrine of the Fathers, and the most ancient Schoole-men, where not one iot was found in fauour of the others; but they alleadged for themselues miracles, and contentment of the people. Iohn of Vdine, a Dominican Friar, sayd, either you will that Saint Paul and the Fathers haue beleeued this exemption of the Ʋirgine from the common condi­tion, or not. If they haue beleeued it, and yet haue spoken generally without euer making mention of this exception, imitate them also now. But if they haue beleeued the contrarie, your opinion is a nouitie. Iero­lamus Lombardellus, a Franciscan Friar, sayd, that the authoritie of the present Church, was no lesse then that of the Primitiue; if the consent of that in those times made men speake without exception, the consent of this, which appeareth in celebrating the Feast throughout, ought to induce vs not to omit it.

[Page 183] The Legate wrote to Rome of the marueilous agreement of all against the Lutheran doctrine, and the resólution taken to condemne it, and sent a copie of the Anathematismes framed, giuing aduise withall of the contention raised about the conception. Whereunto it was answered from Rome, that by no meanes they should meddle with a matter, which may cause a schisme betweene Catholikes, but should striue to reconcile the parties, and giue The Pope commandeth that the con­tention about the concepti­on should be omitted for feare of ma­king a schisme them both satisfaction, and aboue all to preserue in strength the briefe of Sistus 4. The Legates hauing receiued the order, did by themselues, and by the wiser sort of Prelates perswade both parties to lay aside the contenti­ons, and apply themselues ioyntly against the Lutherans. They were on both sides contented to be silent, so that their opinion were not preiudiced: yet the Franciscans said that the Canon was against them if the Virgin were not excep­ted, and the Dominicans that they were condemned if shee were. It was ne­cessary to finde a way how it might bee declared that shee was neither com­prehended, nor affirmatiuely excepted; which was by saying, they had no intention either to comprehend or except her. Afterwards at the great in­stance of the Franciscans, the others were content it should bee sayd onely they had no meaning to comprehend her. And to obey the Pope it was ad­ded, that the constitutions of Sistus 4. should be obserued.

While these things are handled in Trent, the Diet being assembled in Ra­tisbon, The Diet of Ratisbon. the Emperour shewed great displeasure that the Colloquie was dissol­ued without fruit, and required that euery one should propose what hee thought fit to appease Germanie. The Protestants desired that the difference of Religion might bee composed, according to the Recesse of Spira, by a na­tionall Councell, saying it was more fit then a generall, because by reason of the great difference in opinions betweene Germanie and other Nations, it is impossible to auoyde the raising of a greater contention: and whosoeuer will enforce Germanie to change opinion, must first slay many thousands of men; which would be a dammage to the Emperour, and a ioy to the Turkes. The Emperors ministers answered, that his Maiestie was not the cause why the Decree of Spira was not executed; and that it was knowen vnto all, that, to make so necessarie a peace with the French King, hee was constrained to yeeld to the Pope in matters of Religion; that the Decree was fitted to the necessities of that time, which being changed, it was also necessarie to change opinion; that in National Councels somtimes maners are amended, but Faith and Religion neuer handled, that in Colloquies one hath to doe with Theo­logues, who, for the most part are vntractable & obstinate; so that with them one cannot come to such moderate counsels as is necessary; that none loued Religion more then the Emperor, who would not swarue one iote from that which is iust and honest, to please the Pope: but he knew wel, that in a Natio­nall Councel he should neither be able to reconcile the parties, nor find whom to make iudge. The Ambassadour of Mentz and Triers diuided themselues from the other foure, and being vnited with all the Catholikes, approoued the Tridentine Councell, and besought Caesar to protect it, and to perswade the Protestants to goe thither and submit themselues vnto it. They answe­red that the Councell in Trent was not free, as was demanded and promised in the Imperiall Diets: they desired againe that the Emperour would obserue [Page 184] the peace, and ordaine that Religion might be established in a lawfull Coun­cell of Germanie, or an Imperiall Diet Job a Colloquie of learned men [...] both [...].

In this Interim, the Emperour had made secret prouision, for warre, which not being able longer to concedles [...] knowen to the Protestants in the Diet, and because peace was concluded with the French King, and The prouisi­ons for warre against the [...] Protest [...] [...] no lon­ger be con­cealed. truce with the T [...], euery one did easily perceiue the cause especially, for that a fame was spread [...] the Pope also and Ferdinand did arme, where­by all was in confusion. And the Emperour seeing hee was discouered, the ninth of Innosent, the Cardinall of Trent Post to Rome, to demand of the Pope the succours [...] promised, and sent Captaines with money into Italie and Flanders to leuie Souldiers, and sollicited the Princes, and Protestant Ger­man Captaines, not combined with those of the league of Smalcalda, to fol­low his colours, affirming, and promising bee would not make warre for Religion, but suppresse the rebellion of some, who, vnder that pretence, would not acknowledge the Lawes, nor the Maiestie of the Prince, By this promise he quieted many of the Cities, who before had receiued the reno­uation in the Rites of the Church, promising all beneuolence to the obedi­ent, and securitie for their Religion.

But in the Councell there being no more difference amongst the Fathers concerning the things discussed, and the decrees of faith and reformation being framed, the Emperours Ambassadour, being not able any longer to resist the Legats resolution, the seuenteenth of Iune being come, the day appoynted for the Session, Alexander Pichalhomini, Bishop of Pianza, sang, Masse: Marcus Laureus, a Dominican Friar, preached; and when the vsual ceremonies were ended, the decree of faith, with fiue Anathematismes, was read. 1. Against him that confesseth not, that Adam, by transgressing hath The Decree of faith with 5. a [...] t [...] in the Session. lost sanctitie and iustice, incurred the wrath of God, death and thraldome to the Deuill, and is infected in soule and body. 2. Against him that auer­reth that Adam by sinning hath hurt himselfe onely, or hath deriued into his posteritie the death onely of the body, and not sinne, the death of the soule. 3. Against him that affirmeth that sinne, which is one in the beginning, and proper to euery one, transmitted by generation, not imitation, can bee abo­lished by any other remedie then the death of CHRIST: or denieth that the merit of CHRIST is applied as well to children, as to those that bee of ripe yeeres, by the Sacrament of Baptisme, ministred in the forme and rite of the Church. 4. Against him that de [...]eth that children which are newly borne ought to be baptized though the sonnes of Christians, or saith they are bap­tized for remission of sinnes, but not because they haue contracted any origi­nall sinne from Adam. 5. Against him that denyeth that by the grace of Baptisme the guilt of originall sinne is remitted, or saith that all is not remoo­ued which hath the true and proper nature of sinne, but that it is razed and not imputed, concupiscence still remaining in the baptized for an exercise, which cannot hurt but him that consenteth to it: the which beeing called sinne by the Apostle, the Synod declareth that it is no true and proper sinne, but is so termed because it ariseth from sinne, and inclineth to it. That the Synod meaneth not to comprehend in the decree the blessed Virgin, but that [Page 185] the constitutions of Sistus 4. ought to be obserued, which it doth renew.

The Decree of the reformation containeth two parts, one in matter of the Lectures, the other of the Sermons. For the Lectures it was ordered, that in the Churches where there is a stipend allotted for reading Diuinitie, the Bishop should prouide that the holy Scripture should bee read by the Sti­pendary, it he be fit, and not being fit, the Bishop should depute a substitute, The Decree of reforma­tion. to performe the charge: but for hereafter that the benefice should not bee conferred but vpon a sufficient person. That in the Cathedrall Churches of populous Cities, and collegiate Churches of great Castles, where no such stipend is assigned, the first Prebend that falleth void, should bee applyed to that vse, or some simple benefice, or a contribution of all beneficed men, to institute the Lecture. That in poore Churches, there should bee at the least a Master to teach Grammer, who shall enioy the fruits of some simple bene­fice, or haue a stipend from the Capitular or Episcopall table, or the Bishop shall finde some other way to effect it. That in the Cloysters of Monkes there should be a Diuinitie Lecture, if it may bee, wherein if the Abbats shall bee negligent, they shall bee constrained to doe it, by the Bishop as the Popes Delegate. That in the Conuents of the Regulars, there should bee deputed Masters of sufficiencie to performe this charge. That in publique studies, where a Diuinitie Lecture is not instituted, it shall bee instituted by the cha­ritie and pietie of Princes, and Republiques; and where it hath beene insti­tuted and neglected, it shall bee restored. That none shall bee made a Lectu­rer, either publike or priuate, before hee bee approoued by the Bishop, as fit for his life, manners, and knowledge, except those that reade in the Cloysters of Monkes. That the priuiledges granted by law, to Publique Readers in Diuinitie, and schollers, for the enioying of the fruits of their benefices, in their absence shall be preserued.

Concerning Sermons the Decree containeth, that the Bishops and Pre­lates bee bound, if they bee not hindered, to preach the Gospel in person, and if they bee, to substitute men of sufficiencie. That the inferiour Curates ought to teach things necessary to saluation, either by themselues, or others; at the least on Sundayes and solemne Feasts: whereunto they shall bee con­strained by the Bishops, any exemption notwithstanding. And the Curates of the Parishes subiect to Monasteries, which are in no diocesse, shall be con­strained to the same by the Metropolitanes, as Delegates of the Pope, in case the Regular Prelate shall be negligent. That the Regulars shall not preach, except they be approoued, for their life, maners and knowledge, by their su­periours: and in the Churches of their Order, they shall demand the bene­diction of the Bishop before the Sermon begin: but in other Churches they shall not preah without the Bishops licence, which shall bee giuen them gra­tis. If the Preacher sow errours or scandals, the Bishop shal prohibite him; if heresies, he shall proceede against him according to law and custome: and if the Preacher bee a priuiledged person, hee shall doe it as delegate; yet ta­king care that the Preachers bee not molested by false imputations, and ca­lumnies, and haue no cause to complaine of them. That they permit not that either Regulars who liue out of Cloysters, or secular Priests, except they be knowen and allowed by them, doe preach vntill an account be giuen [Page 186] thereof to the Pope. That the Pardoners shall not preach, nor cause any to preach, and in case they doe, they shall be compelled to obey by the Bishop, notwithstanding the priuiledges. In fine, the 29. of Iulie, was assigned for the next Session.

The Decrees beeing pronounced by the Bishop that sayd Masse, the Se­cretary of the Councel read the letters of the French King, in which hee de­puted for his Ambassadour in the Councel Peter Danesius; who made a long The 29. of Iuly is ap­pointed for the next Ses­sion. Peter Dane­siu is Ambas­sador for the French King, and maketh an Oration in the S [...]on. and eloquent Oration to the Fathers, saying in substance; That the King­dome of France since the first most Christian King Clodoueus, hath alwayes preserued Christian religion most sincere. That S. Gregory the first gaue the title of Catholique to Childebert, in token of his incorrupt religion. That the Kings haue neuer suffered any sect in any part of France, nor any but Catho­liques; yea, haue procured the conuersion of Strangers, Idolaters, and He­retiques, and haue constrained them with pious armes to professe the true and sound religion. Hee shewed how Childebert compelled the Visigothes, who were Arrians, to ioyne themselues with the Catholique Church: and how Charles the Great made warre thirty yeeres with the Saxons, to reduce them to Christian religion. Then he declared the fauors done to the Church of Rome. He recounted the enterprises of Pipin and Charles the Great against the Lumbards; and how, in a Synode of Bishops, it was granted by Adrian to Charles, to create the Pope, and to approoue the Bishops of his Dominion, and inuest them after they had receiued the oath of fidelity. He added, that though his sonne Ludouicus Pius, surrendred that authority to create the Pope, yet he reserued that Legats should be sent vnto him, to preserue amitie, which hath beene euer maintayned with mutuall offices. For which confidence, the Popes, in times of difficultie, either chased out of their Sea, or fearing se­dition, haue retired themselues into that Kingdome. That it cannot bee told how many dangers the French men haue runne, and how much money and blood they haue spent, to enlarge the lists of the Christian Empire, or to reco­uer that which hath bene vsurped by the Barbarians, or to restore the Popes, or to deliuer them from danger. Hee added, that King Francis descending from these, in the beginning of his reigne, after the victory atchieued in Lum­bardy, did, with the same piety, goe to Bolonia, to meete Leo the tenth, to con­firme a peace with him; which hath continued with Adrian, Clement, and Paul: and in these 26. yeeres the points of faith being brought into great ambiguities in diuers regions, hee hath taken most exact care, that nothing should be innouated in the common Ecclesiasticall vse, but all reserued to the publique censures of the Church. And though hee bee of a quiet, pleasing, and not bloody disposition, yet hee hath vsed seueritie, and made grieuous Edicts; and hath brought to passe, by the diligence and vigilancie of his Iudges, that in so great a tempest, which hath subuerted many Cities, and whole Nations that most noble Kingdome should not bee shaken, in which the ancient doctrine, rites, ceremonies, and manners, doe remaine: so that the Councel might ordaine what they thought to bee true and fitte for the Christian Common-wealth. He said further, that the King knew how pro­fitable it was to Christendome to haue the Pope for Head, and that, beeing tempted and inuited, with most gaineful profers, to follow the example of [Page 187] another, would not forsake his opinion, and thereby hath lost his neighbors loue, with some disaduantage. That vnderstanding the Conuocation of the Councell, he presently sent some of his Bishops, and when hee saw it went on in earnest, and that the authoritie thereof was established by many Sessi­ons, he hath sent him for his Ambassadour, to assist them, and to procure, that at the last, they would constitute and propose the doctrine which ought e­uery where to be professed by all Christians, and rectifie the Ecclesiasticall discipline, by the square of the Canons; promising that the most Christian King will cause all to be obserued in his kingdome, and protect the decrees of the Councell. Then he added, that, the merits of the French King being so great, his priuiledges, granted by the ancient Fathers and Popes, ought to be preserued, which Ludouicus Pius, & all the Kings of France since haue posses­sed: and the rights, priuiledges, and immunities confirmed to the Churches of France, of which hee is defender, Which if the Councell will doe, the French-men will be thankfull, and the Fathers will not repent them of their deede. And is answe­red by Hercu­les Seuerollo.

Hercules Seuerollo, Proctour of the Councell briefely answered, in the name of the Synod, thanking the King; shewing that the Ambassadors pre­sence was most acceptable, promising all diligence in the establishing of faith and reformation of manners, offering all fauour to the Kingdome and Church of France.

But the Decrees of the Session being printed, and gone into Germanie, af­foorded The censure of the decrees in Germany. matter of discourse. It was sayd that the Pelagian impietie was su­perfluously handled, being by so many Councels, and the common consent of the Church, more then a thousand yeeres since, condemned, that it had beene tolerable if the ancient doctrine had beene confirmed; that in con­formitie vnto it, they had well proposed a true vniuersall proposition, by say­ing that the sinne of Adam did passe into all his posteritie, but after had de­stroyed it, by an exception; that it helped thē not, that the exception was not assertiue, but ambiguous: for as one particular maketh false the contradicto­rie vniuersall, so one ambiguons particular, maketh the vniuersall vncertaine. And who seeth not that so long as this exception remaineth, though with ambiguity, euery one may conclude, that it is not certaine that sinne is passed into all the posterity, because it is not certaine whether it be passed into the Ʋirgin: and the rather, because the reason which perswadeth that excepti­on, may perswade many more. That Bernard concluded well, that the same reason which induced to celebrate the Conception of the Virgin, will conclude the like for her father and mother, Grand-fathers, and great Grand-fathers, and all her Genealogie since Adam. But when they came to Abraham they should goe no further; because there is great reason to exempt from origi­nall sinne none but him. For vnto him the promise of the Redeemer was made; CHRIST is euer called the seed of Abraham, and Abraham the Fa­ther of CHRIST, and of all that beleeue, a paterne of the faithfull. These be greater dignities then to beare CHRIST in the belly; according to that diuine answere, that the Virgin was more blessed in hauing heard the word of GOD, then in hauing borne CHRIST, and giuen him sucke. And he that will not for preheminencie except Abraham, but onely esteeme for sound the [Page 188] ancient reason, that CHRIST IS without sinne, because he was borne of the holy Ghost, without the seed of man, will say it is better to follow the coun­cell of the wise man, and containe ones selfe within the bounds set downe by the Fathers. They added, that the world was much bound to the Coun­cell, for being contented to say that it confesseth, and thinketh that concu­piscence remaineth in the baptized; or else men would be compelled to de­ny to feele that which they do. In the decree of reformation, it was expected that order should haue been taken with the schoole-men and Canonists, with these for giuing diuine proprieties to the Pope, euen to call him God, attributing vnto him infallibilitie and making the same tribunall of both, say­ing also, that he is more mercifull then CHRIST: with the Schoole men, who leauing the Scripture, or making it all doubtfull, haue made Aritostles Philosophy the foundation of Theologie, euen making a question whether there be a GOD, and disputing of it on both sides. It seemed strange that it was vnknowen vntill then, that to preach was the office of Bishops: that the abuse of preaching vanities, or any thing but CHRIST was not remooued; that prouision was made against the open merchandizing of Preachers vn­der the name of almes. Newes beeing come of these decrees to the Empe­rours The D [...]es a [...] in the Emperors Court. Court, it was taken in ill part that light matters, not required by Ger­many, were handled, and that in matter of faith the disputes were awaked by the decree. For the controuersie of originall sinne, being almost agreed in the Colloquies, from the Councell, from whence composition was expe­cted, a decree did proceed against the things accorded and it was written in the Emperours name, to his Ministers in Trent, that they should promote the reformation, and endeauour that the controuersie of faith should be deferred vntill the Protestants came, whom the Emperour was perswaded hee could bring thither; or, at least, vntill the Prelates of Germany did arriue, who would put themselues into the iourney, so soone as the Diet was ended But they talked but a little while of these affaires of the Councell because other accidents happened, which drew all mens eyes and mindes vnto them.

For in Rome the 26. of Iune, the Cardinall of Trent concluded a league The Cardinall of Trent con­cludeth a league the 26. of June, be­tweene the Pope and the Emperour, a­gainst the Protestants. betweene the Pope and Emperor, against the Protestants of Germanie, the treaty whereof was begun the yeere before in Wormes by Cardinall Farnese, as hath been said, and afterwards continued by other Ministers. The cau­ses alleadged, and the conditions were; because Germany had a long time perseuered in heresie, for remedie whereof the Councell was assembled in Trent, and already begun, whereunto the Protestants refusing to submit, the Pope and Emperour, for the glory of GOD, and safetie of Germanie, doe a­gree, The causes and capitula­tions of this league. that the Emperour shall take armes against those that refuse it, and re­duce them to the obedience of the holy Sea: and for this, the Pope shall lay in Venice an hundred thousand crownes in trust, beside the hundred thousand laid there all ready, to spend in this vse onely, and shall send to the war at his owne charges, twelue thousand Italian foote, and fiue hundred light horse, for sixe moneths, shall giue the Emperour for this yeere, halfe the rents of the Churches of Spaine, and power to alienate, of the reuenewes of the Monasteries of those kingdomes, to the valew of fiue hundred thousand crownes: that during the sixe moneths, the Emperour shall not make an ac­cord [Page 189] with the Protestants without the Pope, who also shall haue a certaine portion of whatsoeuer is gained by the war and if the war continue longer new capitulations, which shall seeme fit to both parties; shall be treated on and place shall be left for other to enter into the league bearing part of the charges, and receiuing part of the profits. There was one capitulation apart, which was kept secret, concerning the French Kings that if any Christian; Prince during the warre, did mooue latines against the Emperour, the Pope should bee bound to persecute him with spirituall and temporall forces.

A few dayes after the Pope wrote to the Suisses inuiting them to assist The Pope writeth to the Suissès: him; first shewing in ample termes his beneuolence towards them, and the griefe he felt for that some of them had ostranged themselues from his obe­dience, and thanking God for those, who perseuered and commonding; them all for that in this difference of religion they keep themselues in peace, whereas in other places diuers tumults did arise for the same cause he added, that to prouide, against them hee had ordained the Counsell of Trent, ho­ping that no man would refuse to submit himselfe and hee was assured that those amongst them, who vntill then [...] in the Apostolicall obedi­ence will obey the Councell and the others not conteinneth. Hee inuited them also to come thither, complayning that; many in Germanie, who are called Princes, did proudly disdaine and despise the Councell; whose autho­ritie is rather Diuine then humane. This hath compelled him to thinke of force and Armes. And because it hath happened that the Emperour hath made the same resolution, hee hath beene constrained to ioyne With him, and assist him with his owne and the Churches power, to restore reli­gion by warre, That hee was willing to signifie his purpose and minde vnto them, that they may ioyne their prayers with him, render the auncient honour to the Church of Rome, and assist him in so pious a cause.

But the Emperour made shew he vndertooke the warre, not for religion, The Emperor would not haue it thought that this war is made for reli­gion. but for matters of State, for that some denied him obedience, plotted with strangers against him, and refused to obey the Lawes, vsurped the possessi­ons of others, especially the Churches, going about to make Bishoprikes and Abbacies, hereditarie: and that hauing prooued diuers gentle meanes to re­duce them, they euer became more insolent.

On the other side the Protestants laboured to make manifest to the And the Pro­testants shevv the contrary. world, that all proceeded from the instigation of the Pope, and of the Coun­cell of Trent. They put the Emperour in minde of the Capitulations which he swore in Frankfurt, when hee was 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. [Page 190] 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 [Page 191] 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 Ʋesone, 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 [Page 192] 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 [Page 193] 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 [Page 194] 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 [Page 195] 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 Ʋega 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, [Page 196] 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 [Page 197] 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, that the first beginning of saluation proceedes from the voca­tion of God. He auoyded these straits by a distinction, that they were prepa­ratory a farre off, but not neerely, as though giuing a remote preparation to the force of nature, the first beginning was not taken away from the grace A new distin­ction inuen­ted by Soto. of God.

The Franciscans thought that not onely this kinde of workes were good [Page 198] and did truely and properly prepare to iustification, but also that they were truely meritorious in the sight of God. Therefore Scotus, the authour of their doctrine, inuented a kinde of merit, which hee attributed to workes done by the force of nature onely, saying that in congruitie they deserue grace by a certaine law, and infallibly and that a man, by naturall power on­ly, may feele a sorrow for sinne, which is a disposition, and merit of Congru­ity, to abolish it: approouing a common saying of his times, that God ne­uer The doctrine of the Fran­ciscans con­cerning meri­torious works faileth him that doth as much as hee is able. And some of that Order, passing those bounds, did adde, that if God giueth not grace to him that doth what he can, hee would be vniust, vnrighteous, partiall, and an accep­ter of persons. They clamoured with much stomacke and indignation, that it would bee a great absurdity, if God made no difference betweene one that is naturally honest, and another drowned in all vices, and there would be no reason why hee should rather giue grace to one then another. They also al­ledged, that Saint Thomas was of this opinion, and that otherwise a man is put into desperation, and made negligent to doe well, and wicked men may excuse their bad workes, and attribute them to the want of the assistance of God.

But the Dominicans did confesse that Saint Thomas was of this opinion, when hee was yong, and after did retract it, when he was old. They did re­prehend Is contradi­cted by the Dominicans. it, because in the Councell of Orange, it is determined that no kinde of merit goeth before grace, and that the beginning should bee attributed to God; saying, that the Lutherans hauing made such exclamations for this congruous merit, it ought wholly to be abolished, as indeede it was neuer heard of in the Church in ancient times, in so many controuersies with the Pelagians. That the holy Scripture doth attribute our conuersion to God, and that it is not fit to leaue the forme of speach which it vseth.

For the preparations there was no difference in the substance of the do­ctrine. All held that after God doth stirre vs vp, feare and other considerati­ons of the malignity which is in sinne doe arise. They said that the opinion, that these things are bad, was hereticall, because God exhorteth the sinner, yea, mooueth him to these considerations, and it must not be sayd that God mooueth to sinne; and which is more, it is the office of a preacher to terrifie a sinner by these meanes: and because by the same meanes, all passe from the state of sinne to that of grace, it seemed very strange that one cuuld no tpasse from sinne to iustice, without the meanes of another sinne. But for all this, they could not free themselues from the difficultie on the contrary part; be­cause all good workes may stand with grace, but that feare and other prepa­rations cannot, and therefore are sinnes. Friar Antonius Marinarus thought the difference was verball, and said, that as passing from a great cold to a heat, one must passe by a lesse degree of cold, which is neither a heat nor a new cold, but the same diminished, so one goeth from sinne to iustice by ter­rors and attritions, which are neither good workes, nor new sinnes, but old sinnes extenuated. But he was compelled to retract, because all were against him Of the workes done in grace there was no difficulty amongst them. For they all sayd they were perfect, and merited saluation; and that Luthers opinion, that they are all sinnes, is wicked and sacrilegious: and holding it to [Page 199] be blasphemie to say, that the blessed Virgine hath committed the least ve­niall sinne, they could not endure to heare that shee sinned in euery action, and said, that the earth and hell would open themselues against so great blas­phemies.

For censure of the 22. and 23. Articles, in the point of the essence of Di­uine grace, it was a common consideration, that the word Grace, in the first All agreed to condemne Luther con­cerning works after grace. signification, was vnderstood for a beneuolence or good will, which, when it is in him that hath power, necessarily bringing foorth a good effect, that is, a gift or benefit, which is also called Grace. That the Protestants thought so meanly of the Maiesty of GOD, that it could doe no more then make vs partakers of his good will: but his omnipotencie required that we should haue the benefit thereof in effect. And because some man might say, that the diuine will onely, which is GOD himselfe, can haue no greater thing to bestow, and that to haue giuen vs his Sonne was the greatest benefit, and that Saint Iohn, to shew the great loue of GOD towards the world, allead­ged nothing else but that he had giuen vs his Sonne, they said that these bene­fits are common to all, and that it was fit he should bestow a particular pre­sent to euery one. Therefore the Diuines haue added an habituall grace, gi­uen to euery iust man in particular, which is a spirituall qualitie created by GOD, infused into the soule, whereby it is made gratefull and acceptable to the diuine Maiesty, wherof though the Fathers speake not in expresse termes, nor the Scripture, yet it is cleerely deduced from the word Iustifie; which be­ing effectiue, doth necessarily signifie to make iust, by the impression of reall Iustice: which reality, because it is no substance, can bee nothing else but a qualitie and habite.

And vpon this occasion there was much spoken against the Lutherans, who will not haue the verbe Iustificare to be effectiue, but iudiciall and decla­ratiue, grounding themselues vpon the Hebrew word [...] Tsadak, and the Greeke [...] which signifie to bee pronounced iust; and vpon many places of the New and Old Testament, and that it is vsed in that signification in the Latine translation, alleadging for it places to the number of fifteene. But Soto excluded all those of Saint Paul, which spake of our iustification, which he said must needes be vnderstood in an effectiue sense: whereupon arose a great dispute betweene him and Marinarus, who said, one should not ground himselfe vpon so light a matter. But he said the Article of habituall Grace could not be doubted of, as being decided in the Councell of Vienna, and by the common opinion of all Theologues: that this was to make sure foun­dations, which cannot be destroyed, and not to say that Saint Paul to the Romanes, when he saith that GOD iustifieth, doth not meane declaratorily: for it is manifestly against the Text, 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 [Page 200] 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 Ʋega 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 war [...]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 [Page 201] 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 Band [...] 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, and saw the Popes vsuall wisdome The Princes of Italie doe censure the Pope for ma­king this warre. was wanting to keepe warre farre from Italie, and the Princes beyond the mountaines in an equall ballance of strength; who in the same instant had fayled in both. For if the Emperour had subdued Germanie, Italie had re­mained at his discretion, and France not been able to resist. If the Emperor had been ouercome, the Dutchmen would haue passed into Italie. And per­haps these reasons running in the Popes minde, perswaded him when hee [Page 202] had concluded the leagte, to secure himselfe against the Emperour with the counterpoose of Germany.

But Caesar, besides his distaste for the Iubelie, suspected also that the Pope, hauing obtained his end of making warre against the Protestants; would dissolue the Councell, vnder pretence to deferre it vntill the warre was ended, or for scare of the armes which the Protestants prepared in Sue­uia. Hee knew this was the aime of all the Court, negotiated with him more then fiue and twenty yeeres, and that the Bishops assembled in Trent, euen his owne, had the same minde, for the incommodities which they suf­fered there. Hee feared the Lutherans would say, if the Councell were se­parated, that it was assembled onely to finde a pretence of making warre a­gainst them; and that the Catholiques of Germanie would thinke, that, the interests of religion and reformation being layd aside, hee would endeuour onely to subdue them. Hee doubted also, that going on to handle the Con­trouersed points, as already they had originall sinne, and meant to handle (as he was aduertised) iustification, hee might bee hindered in some com­position, which otherwise hee might haue made, giuing hope to the Cities that their reasons should be heard, to separate them from the Princes of the league. He saw clearely it was necessary the Councell should remaine open, and yet meddle only with reformation: but that it was impossible to obtaine it without the Pope consented with him. Therefore hee sent to certifie him in diligence, that hee would imploy all his spirit and forces to make Trent The Emperor doth earnest­ly intreat the Pope that on­ly reformati­on may bee handled in the Councell, and that it might not be dissolued. secure, though there went a fame of the Protestant armies in Sueuia. That it was necessary to maintaine the Councell, that they might answere the backebitings and calumnies, which would bee spred against them both, if it were dissolued. Hee earnestly prayed him to keepe the Councell open and not to handle the controuersies, because his purpose was to compell the Pro­testants, his adherents, by authoritie, and his enemies by force of armes, to be present, and submit themselues. But in the meane time he desired him not to hinder his excellent deseigne, shutting the doore vpon them, with con­trary decrees, made in their absence. That this could not continue long, and that hee hoped to see the end of this summer. Therefore, that hee should bee contented that now reformation onely should bee treated of, or, if re­ligion were, they should touch matters of small weight onely, that, when they were defined, they might not offend the Protestants. Hee ordained also, that his Ambassadour in Trent should make the same instance to the Le­gates. And being informed that Santa Croce was inclined to any kinde of dissolution of the Councell, hee charged his Ambassadour to giue him a nip, and tell him, that if, in this, hee did crosse his Maiestie, hee would cause him He threat­neth the Le­gate Santa Croce. to be throwen into the riuer Adice. This was knowen to all, and written by the Historians of this time.

The Pope, though hee would faine haue beene free from the Councell, which the Court desired also, yet hee thought it necessary to gratifie the Em­perour, in keeping it open, and not handling controuersies. But to treat one­ly The Pope & Court did not like that refor­mation onely should bee handled. of Reformation neither pleased him nor the Courtiers. Therefore hee wrote to the Legates that they should not suffer the assembly to dissolue, nor make a Session vntill himselfe had giuen order, but should entertaine the [Page 203] Prelates, and Theologues with Congregations, and such businesses and exer­cises, as seemed to them best. The 25. day the Iubelie was solemnely publi­shed in Trent, in pretence of the Legates, and all the Councell. And that they might apply themselues to fastings, and other workes of Penance accor­ding to the [...] of the [...]al, the Session was deferred [...] it should bee intimated all the Congregations in [...]tted for 15 dayes. The Iubely is published in Trent.

At the same time the Protestant A [...]y came neere to Tirost, to stop the passage of the [...] of Italy, to the Emperours seruice and Chiusa was taken by [...] For which cause the Countrey was all The Prote­stant army maketh the Prelates in Trent afraid. in armes, to finde their progresse, and Francesco Castela [...]o, who guarded the Councel, went [...] person to Ispru [...], and fortified that Citie, to preuent the pos­session of the passages, and planted himselfe seuen miles about it. This made men doubt, at that Countrey would be the feet of the war, and that the [...] wholly be disturbed. The Prelates, who desired a pre­tence to retire, amplified the dangers and incommodities; whereunto the Legates not not opposing in the beginning, caused a suspition, that the Pope had no mind to continue the Councell. Some of the most timerous Prelats, who had no desire to remaine in Trent, departed; and so would more haue done, if the Cardinall of Trent, lately returned from Rome, had not assured them, that the Pope would haue been much displeased therewith and the timerous had not been comforted by him, and the Emperours Ambassadour, secu­ring them that the great number, which came out of Italy, would compel the Protestants to be gone: and also if the Popes letters to the Legates, which came in the middest of these stirres, had not ioyned the Popes authority and theirs, to the intreaties of others.

But though the Protestants enterprise did not succeed, and Tiroll remay­ned The Italian troopes passe by Trent, vn­der the con­duct of Octa­nius Farnese. secure, so that there was no doubt on that side, yet there was confusion in Trent, by reason of the great number of souldiers, which continually pas­sed out of Italy into Germanie, who, according to the capitulations of the league, were in all to the number of twelue thousand foote, and fiue hundred horse, beside two hundred from the Duke of Tuscany, and one hundred from the Duke of Ferrara. The most famous Captaines of Italy came with them, vnder the conduct of the General Octanius Farnese, and his brother Alexander Farnese, Cardinall and Legate, both grandchildren to the Pope, by his sonne; and sixe thousand Spaniards, the Emperours owne souldiers, taken out of Naples and Lumbardy. And so long as the souldiers passed, which was vntill the middle of August, though the publike actions of the Councell were not wholly omitted, yet the meetings were not so many, nor so frequented. But that the Bishops and Diuines might haue entertainment, the Cardinall San­ta Croce held an assembly of learned men in his house, where they treated of the samethings, but familiarly, and without ceremony.

The Protestants combined with the Emperour, did then publish a wri­ting, The Prote­stants combi­ned with the Emperor doe raile against the Pope. addressed to their subiects, full of raylings against the Pope, calling him Antichrist, instrument of Satan, imputing vnto him that, before, hee had sent to kindle a fire in diuers places of Saxonie, and now was authour and moouer of the warre, and had sent into Germany to poyson the wells, and standing waters, aduising all to bee diligent in taking and punishing [Page 204] those poysoners. This very few did thinke to be probable, and was esteemed a calumnie.

The Popes men being come into the armie, which was in Landisuth, the 15 of August, the Emperour gaue the collar of the golden Fleece, vnto his Sonne in law Octauius, which hee had bestowed on him in the celebration of the assembly of that Order, held vpon Saint Andrewes day, and he saw the The Emperor giueth the collar of the golden Fleece to his sonne in law Octa­nius Farnese. muster of the Popes men, with much approbation and content, to haue the flower of the Italian Souldiers. Yet the ends of the Pope and Emperour be­ing diuers, they produced occasions of distastes. The Cardinall Farnese desi­red to cary the crosse, as Legate, before the armie, and had order from the Pope so to doe, publishing Indulgences, as formerly was vsed so to be done in The Emperor will not suffer Card. Farnese the Legate to cary the crosse before the armie. Crasadoes, declaring it was the war of the Catholique Church. But he could obtaine neither of these from the Emperour, whose end was quite contrary, to entertaine the Lutherane Princes who were with him, and that the Cities might not waxe obstinate against him for it. The Cardinall perceiuing hee could not tary in the field in any other quality, with the Popes dignity, and his owne, he remained in Ratisbon, and faining himselfe to be sicke, expected his Grandfathers answere, whom he had aduertised of all.

They now being in a readinesse on both sides, though either had a great armie, and forced one another, presenting also the battaile when they saw their aduantage, and though each of them had many good occasions to ac­chieue some notable victory, yet they were not embraced by the Prote­stants, because the Elector and the Landgraue had equall authority ouer The equall authority of the Saxon and Landgraue bringeth great disaduantage to their army. them: a gouernment which euer succeedeth ill in armes: and because the Emperour knowing this, that he might be Conquerour without blood, and not giue the enemies occasion to set their affaires in better order, expected that time should put into his hand a certaine victory, in stead of one that was doubtfull, exposing himselfe to the hazard of a battell, whereby nothing of moment or consequence was done.

The Legats in Trent, now freed from the Souldiers, did regulate the Con­gregations, according to the first stile, reducing them to ordinary dayes, and be thinking themselues how to driue the time, according to the purpose of the Pope. They found no other meanes, but to shew that the importance of the matter required an exact discussion, and to prolong the disputations of the Diuines, giuing an entrance to new matters; whereof there could not want occasion, in regard that by reason of connexion, or intemperancie of wit, Doctors do euer easily passe from one subiect to another. They resolued also to cherish the differences and varietie of opinions; a thing easie to bee done, aswell for the naturall inclination of man to ouercome in disputations, as because in the Schooles, especially of the Fryars, too much obstinacie in o­pinion of their owne sect, is very vsuall. Monte, who was of an ingenuous Card. Monte cannot dis­semble so wel as the other Legate Santa Crace. disposition, thought it would be hard, and could not promise to be constant in so long a dissimulation, as he saw was necessary. But Santa Croce, a man of a melancholy and close nature, offered to take vpon him the charge of go­uerning the businesse. Fathers are deputed to compose the Anathema­tisines.

In the Congregation of the twentieth of August, it seeming that as much had been spoken vpon the twenty fiue Articles, as was sufficient to frame [Page 205] the Anathematisines, it was proposed to depute Fathers to compose them. And there were named three Bishops, and three Generals, and Sonta Croce first of all. Who hauing made a modell of the Canons, and proposed it to be discus­sed in the Congregations following, the same disputations did returne, of the certaintie of Grace, of the morall workes of Infidels and sinners, of the merit of congruitie, of imputation, of the distinction of Grace and charitie; and those that were interested in the opinions spake more earnestly, because the Cardinall gaue them an edge, by shewing that the matters were of impor­tance, Santa Croce cherisheth the diuision a­mongst the Diuines. and ought to bee discussed well, and that without the resolution of them, it was impossible to make a good determination. The controuersie of the certaintie of Grace onely, held the disputants in exercise many dayes, and made obstinate, and diuided into two parts, not onely the Diuines, but the Prelates also. Yet the question was not cleered by the disputation, but more obscured.

In the beginning (as hath beene deliuered) one part said that certaintie A difference in opinions a­bout certain­ty of Grace. of Grace was presumption; the other, that one might haue it meritoriously. The ground of the first was, that Saint Thomas, Saint Bonauenture, and gene­rally the Schoolemen thought so, for which cause the maior part of the Do­minicans were of the same opinion. Besides the authoritie of Doctors, they alleadged for reasons, that God would not that man should be certaine, that hee might not bee lifted vp in pride, and esteeme of himselfe, that hee might not preferre himselfe before others, as hee that knoweth himselfe to bee iust would doe, before manifest sinners: and a Christian would so become drow­sie, carelesse, and negligent to doe good. Therefore they said that incertaine­tie was profitable, and meritorious besides, because it is a passion of the mind, which doth afflict it, and being supported, is turned to merit. They alleadged many places of the Scripture also; of Solomon, that a man knoweth not whether hee bee worthie of hate or loue; of Wisedome, which commandeth not to bee without feare of the sinne pardoned, of Saint Peter, to worke out our saluation with feare and trembling; of Saint Paul, who said of himselfe, though my consci­ence accuse mee not, yet am I not thereby iustified. These reasons and testimo­nies The opinion of Seripandal, Vega, & Soto. together with many places of the Fathers, were brought and amplified, especially by Seripandus, Ʋega, and Soto.

But Catarinus, and Marinarus, had other places of the same Fathers, to the The opinion of Catarinus & Marinarus contrary; which shewed they had spoken accidentally in this particular, as the occasions made most for their purpose, sometimes to comfort the scru­pulous, sometimes to represse the audacious. Yet they kept them close to the authoritie of the Scripture. They said that to as many as it is read in the Gos­pel that CHRIST hath forgiuen sinnes, to all them hee sayd, Beleeue that your sinnes are forgiuen. And it would bee an absurditie that CHRIST should giue an occasion of temeritie and pride, or, if the contrary were profi­table, or a merit, that hee would depriue all men of it. That the Scripture bindeth vs to giue God thankes for our iustification, which cannot be giuen except wee know wee haue obtained it; for to giue them when wee are vn­certaine, would bee most foolish and impertinent. That Saint Paul doeth plainely confirme the certaintie, when hee putteth the Corinthians in mind to know that CHRIST is in them, except they bee reprobates. And when hee [Page 206] saith, we haue receiued from God the Spirit to know what is giuen vs by his Diuine Maiestie; and more cleerely: that the boly Spirit doeth beare witnesse to our spirit, that wee are the sonnes of God: and it is much to accuse them of rash­nesse, who beleeue the holy Ghost that speaketh with them. For Saint Am­brose saith that the holy Ghost doeth neuer speake vnto vs, but doth make vs know that it is he that speaketh. After this hee added the words of CHRIST in Saint Iohn, that the world cannot receiue the holy Ghost, because it seeth him not, nor knoweth him, but that the Disciples shall know him, because he shall dwell in them. Catarinus did fortifie himselfe strongly, by saying, that it was the opinion of a man in a dreame, to defend that grace is voluntarily receiued, when wee know not whether wee haue it or not; as if, to receiue a thing willingly, it bee not necessary that the willing receiuer should know it is giuen him, that he doeth really receiue it, and that, after it is receiued, he doeth possesse it.

The force of these reasons made them first retire a little, who censured the opinion of temeritie, and yeeld that there might bee a coniecture, though not an ordinary certainetie. Yet they acknowledged a certaintie in the Martyrs, in the newly baptized, and in some by speciall reuelation; and from coniecture they were brought to call it morall faith: and Ʋega, who, in the beginning, admitted probability onely, ouercome by these reasons, and beginning to fauour the certaintie, for feare of conforming himselfe to the Lutheran opinion, sayd, that there was so much certaintie as did ex­clude all doubt, and could not be deceiued, yet that it was not Christian faith, but humane and experimentall. And as hee that is hote, is sure hee is so, and should want sense if hee doubted, so hee that hath grace in him, doeth per­ceiue it, and cannot doubt; yet it is by the sence of the minde, not by Diuine reuelation. But the other defenders of certaintie, constrained by the ad­uersaries to speake plainely, whether they thought a man might haue it, or whether hee were bound vnto it, or whether it were a Diuine or humane faith, they came to say, that it being a faith giuen to the Testimonie of the holy Ghost, it could not bee sayd to bee in our liberty, euery one being bound to beleeue Diuine reuelations, and that it must needes bee called Di­uine faith.

And they being pressed with the obiection, that if that faith bee not equall to the Catholike faith, it doeth not exclude all doubt, if it bee equall, then the iust ought as much to beleeue he is iustified, as the Articles of faith, Catarinus did answere, that that faith was diuine, of equall certaintie, exclu­ding all doubt, as well as the Catholike; but that it was not the Catholike it selfe. Hee affirmed that the Faith which one giueth to Diuine reuelations, made vnto ones selfe, in particular, was diuine, and excluded all doubt, but when it is receiued by the Church, then it is made Vniuersall, that is, Catho­like, and that this onely concerneth the Articles of faith; which notwithstan­ding, in regard of certainty and exclusion of doubt, is not superiour to pri­uate faith, but exceedeth it onely in vniuersality. So all the Prophets had first priuate faith of the things reuealed to them by God, of which, after they were receiued by the Church, they had a Catholike faith. This opinion see­med hard at the first hearing, and the adherents of Catarinus, who were all the [Page 207] Carmelites, because Iohn Bacon, their Doctour, was of that opinion, and the Bishops of Sinigaglia, Worcester, and Salpi, did willingly goe so farre; but afterwards, the reason beeing weighed and discussed, it was strange how it was receiued by a principall part of the Prelates, Soto crying out that it was too much in fauour of the Lutherans, & others defending that Luther ought not to be censured if he had said that, after iustification, that kind of faith doth follow, but because he saith that is the faith which iustifieth.

They answered the reasons of the other part, that the Schoolemen ought not to bee regarded, who ground themselues vpon Philosophicall reasons; that one cannot iudge of diuine motions; that the authority of Salomon was not to the purpose; for saying none knoweth whether hee bee worthy of loue or hatred, applying it heere, it would conclude, that the most wicked sinner, who perseuereth, cannot know that hee is in disgrace with God: that the saying of Wisedome cannot bee applied to this, and the translation doeth deceiue, because the Greeke word [...] doth not signifie sinne pardoned, as the translation is, but expiation or pardon, and the words of the wise man are an admonition to the sinner not to lay sinne vpon sinne by too much confidence of pardon to come, or past: that it was not fit to ground an Ar­ticle of faith vpon an error of an interpreter. Thus did the same men, who then had made the vulgar edition authenticall, speake of it; which euery one may also obserue out of the bookes printed by them, who assisted at the de­cree of the approbation. They said, that to worke with feare & trembling was an Hebrew phrase, which signifieth not ambiguitie, but reuerence, because feare & trembling are vsed by seruants to their masters, euen when they are commended by them, and know they are in fauour; that the place of S. Paul did fauourthem, when he spake of iustification. For saying I am not consci­ous of any want, yet thereby am I not iustified, he would inferre, but I am iu­stified by something else, and so would prooue the certaintie. But the true sense is, that Paul speaketh of defect in the office of preaching, and saith, my conscience doth not accuse me of defect in any thing, yet I dare not say I haue wholly satisfied, but I reserue all to the iudgement of God.

Hee that had not seene the memorials of those who had part in these dis­putations, and how farre different that was which they printed, would not beleeue how much was spoken vpon this article, and with how much heate, not onley by the Diuines, but the Bishops also, all seeming to vnderstand the trueth, and to haue it on their side: so that Santa Croce saw there was more neede of a bridle, then spurres, who desired to make an end of it by intreating them to passe to something else, and to diuert the controuersie. It was twice proposed in congregation of the Prelates to leaue this question, as ambiguous, long, and troublesome; yet they returned to it, being drawen by their affections. At last the Cardinall, shewing they had said enough, and that they should consider againe of the things spoken, to resolue on them more maturely, obtained of them to speake of preparatiue workes, and ob­seruation of the Law: vpon which occasion the matter of Free will was brought in by many, and not neglected by the Cardinall, & he proposed whe­ther they would haue that particular also handled together with the rest, be­cause it did so cohere with thē, that it could not be handled seuerally. Therfore [Page 208] Prelates and Diuines were deputed to collect Articles, out of the workes of the Lutherans, that they might be censured.

The Articles were, 1. God is the totall cause of our workes, good and euill: and the adultery of Dauid, the cruelty of Manlius, and the treason of Iudas, are workes of God, as well as the vocation of Saul. 2. No man hath power to thinke well or ill, but all commeth from absolute necessi­tie, and in vs is no free will, and to affirme it, is a meere fiction. 3. Free Articles con­cerning Free will. will, since the sinne of Adam, is lost, and a thing onely tirular, and when one doeth what is in his power, hee sinneth mortally; yea, it is a thing fained and a title without realitie. 4. Free will is onely in doing ill, and hath no power to doe good. 5. Free will mooued by God, doeth by no meanes cooperate, and followeth as an instrument without life, or as an vnreaso­nable creature. 6. That God conuerteth those onely whom hee will, though they will not, and spurne against it.

Vpon the two first Articles they rather spake in a tragicall manner, then The discussiō of the articles. Theologicall; that the Lutheran doctrine was a frantique wisedome; that mans will as they make it, is prodigious; that those wordes, a thing of title onely, a title without realitie, are monstrous; that the opinion is impious and blasphemous against God; that the Church hath condemned it against the Manichees, Priscillianists, and lastly, against Aballardus, and Wigleffe, and that it was a follie, against common sence, euery one proouing in himselfe his owne libertie; that it deserueth not confutation, but, as Aristotle saith, chastisement, or experimentall proofe. That Luthers Schollers perceiued the folly, and to moderate the absurditie, sayd after, that man had libertie in ex­ternall, politicall, and oecumenicall actions, and in matters of ciuill iu­stice, that which euery one but a foole knoweth to proceede from coun­sell and election, but denied libertie in matters of diuine iustice onely.

Marinarus sayd, that as it is foolish to say, no humane action is in our power, so it is no lesse absurd to say that euery one is, euery one finding by experience that hee hath not his affections in his power, that this is the sence of the Schooles, which say, that wee are not free in the first motions; which freedome because the Saints haue, it is certaine, that some freedome is in them, which is not in vs. Catarinus, according to his owne opinion, that without Gods speciall assistance, a man cannot doe a morall good, said there was no liberty in this, and therefore that the fourth Article was not so easily to bee condemned. Ʋega, after hee had spoken with such am­biguitie, that hee vnderstood not himselfe, concluded, that betweene the Di­uines and the Protestants there was no difference of opinion. For these concluding now that there is liberty in Philosophicall iustice, and not in supernaturall, in externall workes of the Law, not in internall and spirituall, it is to say precisely with the Church, that one cannot doe spirituall workes, belonging to religion, without the assistance of God. And though hee said that all indeuour was to be vsed for composition, yet hee was not gratefully heard, it seeming in some sort a preiudice, that any of the differences might bee reconciled; and they were wont to say, that this is a point of the Col­loquies, a word abhorred, as if, by that, the Laitie had vsurped that authority which is proper to Councels.

[Page 209] A great disputation arose amongst them, whether it bee in mans power to beleeue or not beleeue. The Franciscans following Scotus, did denie it; say­ing, that as knowledge doth necessarily follow demonstrations, so faith doth arise necessarily from persuasions, and that it is in the vnderstanding, which is a naturall agent, and is naturally mooued by the obiect. They alledged experience, that no man can beleeue what hee will, but what seemeth true; adding that no man would feele any displeasure, if hee could beleeue hee had it not. The Dominicans said, that nothing is more in the power of the will then to beleeue, and, by the determination and resolution of the will onely, one may beleeue the number of the starres is euen.

Vpon the third Article, whether free will bee lost by sinne, very many au­thorities of Saint Austine being alledged, which expressely say it, Soto did inuent, because hee knew no other meanes to auoyd them, that true liberty is equiuocall; for either it is deriued from the Noune, Libertas, freedome, or from the Verbe Liberare, to set free: that in the first sence it is opposed to necessity, in the second to seruitude; and that when Saint Austine sayd, that free-will was lost, hee would inferre nothing else, but that it is made slaue to sinne and Satan. This difference could not bee vnderstood, because a seruant is not free, for that hee cannot doe his owne will, but is compelled to follow his Masters; and by this opinion Luther could not bee blamed for intitling a booke, of seruile will.

Many thought the fourth Article absurd; saying, that liberty is vn­derstood to be a power to both the contraries: therefore that it could not bee said to bee a liberty to euill, if it were not also to good. But they were made to acknowledge their error, when they were told that the Saints, and blessed Angels in heauen, are free to doe good, and therefore that it was no inconue­nience that some should bee free onely to doe euill.

In examining the fifth and sixt Articles, of the consent which free-will gi­ueth to diuine inspiration, or preuenting grace, the Franciscans and Domi­nicans were of diuers opinions. The Franciscans contended that the will beeing able to prepare it selfe, it hath liberty much more to accept or refuse the diuine preuention, when God giueth assistance, before it vseth the strength of nature. The Dominicans denied that the workes preceding the vocation are truely preparatory, and euer gaue the first place to God. Not­withstanding there was a contention betweene the Dominicans themselues. For Soto defended, that although a man cannot obtaine grace, without the speciall preuenting assistance of God, yet the will may euer some way resist and refuse it, and when it doth receiue it, it is because it giueth assent, and doth will so: and if our assent were not required, there would bee no cause why all should not be conuerted. For, according to the Apocalyps, GOD standeth alwayes at the gate, and knocketh: and it is a saying of the Fathers, now made common, that God giueth grace to euery one that will haue it, and the Scripture doeth alwayes require this consent in vs; and to say other­wise were to take away the libertie of the will, and to say that God vseth violence.

Friar Aloisius Catanea said to the contrary, that God worketh two sorts of preuenting grace in the minde, according to the doctrine of Saint Thomas, [Page 210] the one sufficient, the other effectuall; to the first the will may consent or re­sist, but not to the second, because it implieth cōtradiction that efficacity can be resisted. For proofe hee alledged places of Saint Iohn, Saint Paul, and ve­ry cleere expositions of Saint, Austine. Hee answered, that it ariseth hence that all are not conuerted, because all are not effectually preuented. That the feare of ouerthrowing free-will is remooued by Saint Thomas, that things are violently mooued by a contrary cause, but neuer by their owne: and God being the cause of the will, to say it is mooued by God, is to say it is mooued by it selfe. And hee condemned, yea mocked the Lutherans manner of speech, that the will followeth, as a dead or vnreasonable creature; for bee­ing reasonable by nature, mooued by its owne cause, which is God, it is mooued as reasonable, and followeth as reasonable. And likewise that God conuerteth, though men will not, and spurne at him. For it is a contradicti­on that the effect should spurne against the cause. That it may happen that God may effectually conuert one, that before hath spurned against sufficient preuention; but afterwards cannot, because a gentlenesse in the will moued, must needes follow the efficacie of the diuine motion.

Soto said, that euery diuine inspiration was onely sufficient, and that that whereunto free-will hath assented, obtaineth efficiency by that consent, with­out which it is vneffectuall, not by the defect of it selfe, but of the man. This opinion hee defended very fearefully, because it was opposed, that the distinction of the reprobate from the elect, would proceede from man, con­trary to the perpetuall Catholique sence; that the vessels of mercy are di­stinguished by grace, from the vessels of wrath. That Gods election would be for workes foreseene, and not for his good pleasure. That the doctrine of the Fathers, and of the African and French Councels against the Pelagians, hath alwayes published, that God maketh vs to will, which is to say, that hee maketh vs consent. Therefore giuing consent to vs, it ought to bee at­tributed to the diuine power; or else he that is saued would no more be obli­ged to God, then he that is damned, if God should vse them both alike.

But, notwithstanding all these reasons, the contrary opinion had the ge­nerall applause, though many confessed, that the reasons of Catanea were not resolued, and were displeased that Soto did not speake freely, but said that the will consenteth in a certaine maner, so that it may in a certaine maner resist: as though there were a certaine maner of meane betweene this affirmation and negation. The free speech of Catanea, and the other Dominicans, did trouble them also, who knew not how to distinguish that opinion, which attributeth iustification to consent, from the Pelagian: and therefore they wished them to take heede of leaping beyond the marke, by a too great de­sire to condemne Luther; that obiection beeing esteemed aboue all, that, by this meanes, the diuine election or predestination, would bee for workes foreseene; which no Diuine did admit. This drew them to speake also of Predestination.

Therefore it was determined, by reason of the connexion, to draw Arti­cles, Articles con­cerning Pre­destination, drawen out of the writings of the Zuin­glians. in this subiect, also from the doctrine of the Protestants. In the bookes of Luther, in the Augustan confession, and in the Apologies, and Colloquies, there was nothing found that deserued censure: but much in the writings of the [Page 211] Zuinglians; whence these following Articles were drawen. 1. For Prede­stination and reprobation, that man doth nothing, but all is in the will of GOD. 2. The Predestinated cannot be condemned, nor the Reprobate sa­ued. 3. The elect and predestinated onely are truly iustified. 4. The iu­stified are bound by faith to beleeue they are in the number of the Predesti­nated. 5. The iustified cannot fall from grace. 6. Those that are called, and are not in the number of the Predestinated, doe neuer recelue grace, 7. The iustified is bound to beleeue, by faith, that hee ought to perseuere in iustice vntill the end. 8. The iustified is bound to beleeue for certaine, that in case he fall from grace, he shall receiue it againe.

In examining the first of these Articles, the opinions were diuers. The The discussi­on of the Ar­ticles. most esteemed Diuines amongst them thought it to be Catholique, and the contrary hereticall; because the good Schoole Writers, Saint Thomas Scotus, and the rest, do so thinke, that is, that GOD, before the creation, out of the masse of mankind, hath elected by his onely and meere mercy, some for glory, for whom he hath prepared, effectually, the meanes to obtaine it; which is called to predestinate. That their number is certaine and determi­ned, neither can there be any added. The others not predestinated cannot complaine, for that GOD hath prepared for them sufficient assistance for this, though indeed none but the elect shall be saued. For the most princi­pall reason, they alleadged, that Saint Paul to the Romans, hauing made Ia­cob a paterne of the predestinated, and Esau of the Reprobate, he produceth the decree of GOD, pronounced before they were borne, not for their workes, but for his owne good pleasure. To this they ioyned the example of the same Apostle, that as the Potter of the same lumpe of clay, maketh one vessell to honour, another to dishonour, so GOD of the same masse of men, chuseth and leaueth whom he listeth. For proofe whereof S. Paul bring­eth the place, where GOD saith to Moses; I will shew mercy on whom I will shew mercy, and I will shew pitty, on whom I will shew pitie. And the same Apostle concludeth, that it is not of him, that willeth, or of him that runneth, but of God who sheweth mercy: adding after, that God sheweth mercy on whom hee will, and hardeneth whom he will. They sayd further, that for this cause the counsell of the diuine predestination, and reprobation is called, by the same Apostle, the height and depth of wisedome, vnsearchable, and incomprehensible. They added places of the other Epistles, where he saith; We haue nothing but what wee haue receiued from God, that wee are not able of our selues, so much as to thinke well; and where, in giuing the cause why some haue reuolted from the faith, and some stand firme, he said, it was because the foundation of God stan­deth sure, and hath this Seale; the Lord knoweth who are his. They added di­uers passages of the Gospel of Saint Iohn, and infinite authorities of Saint Austin, because that Saint wrote nothing in his old age, but in fauour of this doctrine.

But some others, though of lesse esteeme, opposed this opinion, calling it hard, cruell, inhumane, horrible, impious, and that it shewed partialitie in GOD, if, without any motiue cause, he elected one, and reiected another; and vniust, if he damned men for his owne will, and not for their faults, and had created so great a multitude to condemneit. They say it destroyed free wil, [Page 212] because the elect cannot finally doe euill, nor the reprobate good; that it casteth men into a gulfe of desperation, doubting that they bee reprobates, that it giueth occasion to the wicked of bad thoughts, not caring for pe­nance, but thinking that if they bee elected, they shall not perish, if repro­bates, it is in vaine to doe well, because it will not helpe them. They con­fessed, that not onely workes are not the cause of Gods election, because that it is before them, & eternall, but that neither works foreseen can moue GOD to predestinate, who is willing, for his infinite mercie that all should bee sa­ued; and to this end prepareth sufficient assistance for all, which euery man, hauing free-will, receiueth or refuseth, as pleaseth him: and GOD, in his e­ternitie, foreseeth those who will receiue his helpe, and vse it to good, and those who will refuse; and reiecteth these, electeth and predestinateth those. They added, that otherwise there was no cause why GOD in the Scripture should complaine of sinners, nor why hee should exhort all to repentance and conuersion, if they haue not sufficent meanes to get them: that the suf­ficient assistance, inuented by the others, is vnsufficient, because in their opi­nion, it neuer had or shall haue any effect.

The first opinion as it is mysticall and hidden, keeping the mind humble and relying on GOD, without any confidence in it selfe, knowing the de­formitie of sinne, and the excellencie of diuine grace, so this second was plausible and popular, cherishing humane presumption, and making a great shew; and it pleased more the preaching Fryars, then the vnderstanding Di­uines. And the Courtiers thought it probable, as consonant to politique rea­sons. It was maintained by the Bishop of Bitonto, and the Bishop of Salpi shewed himselfe very partiall. The defenders of this, vsing humane reasons, preuailed against the others, but comming to the testimonies of the Scrip­tures, they were manifestly ouercome.

Catarinus holding the same opinion to resolue the places of Scripture, which troubled them all, inuented a middle way: that GOD of his good­nesse, hath elected some few, whom he will saue absolutely, for whom hee hath prepared most potent, effectuall, and infallible meanes; the rest he desi­reth for his part they should be saued, and to that end hath prouided suffici­ent meanes for all, leauing it to their choice to accept them, and bee saued, or refuse them and be damned. Amongst these there are some who receiue them & are saued, though they be not of the number of the elect; of which kind there are very many. Others refusing to cooperate with God, who wish­eth their saluation, are damned. The cause why the first are predestinated, is onely the will of GOD; why the others are saued, is the acceptation, good vse, and cooperation with the diuine assistance, foreseene by GOD; why the last are reprobated, is the foreseeing of their peruerse will, in refusing, or a­busing it. That Saint Iohn, Saint Paul, and all the places of Scripture allead­ged by the other part, where all is giuen to GOD, and which doe shew in­fallibilitie, are vnderstood onely of the first, who are particularly priuiled­ged; and in others, for whom the common way is left, the admonitions, exhortations, and generall assistances are verified, vnto which hee that will giue care and follow them, is saued, and he that wil not, perisheth by his own fault. Of those fewe who are priuiledged aboue the common condition, [Page 213] the number is determinate, and certaine with God, but not of those who are saued by the common Way depending on humane libertie, but onely in re­gard of the foreknowledge of the workes of euery one. Catarinus said hee wondred at the stupidity of those, who say the number is certaine and deter­mined, and yet they adde that others may bee saued, which is as much as to say that the number is certaine, and yet it may bee inlarged; and likewise of those who say, that the reprobates haue sufficient assistance for saluation, though it be necessary for him that is saued to haue a grat [...]er, which is to say, a sufficient vnsufsicient.

Hee added that Saint Austins opinion was not heard of before his time, and himselfe confesseth, it cannot be found in the works of any, who wrote before him, neither did himselfe alwayes thinke it true, but ascribed the cause of Gods wil to merits, saying, God taketh compassion on, & hardeneth whom he listeth. But that will of GOD cannot bee vniust, because it is caused by most secret merits; and that there is diuersitie of sinners, some, who though they be iustified, yet deserue iustification. But after the heate of dis­putation against the Pelagians transported him to thinke, and speake the con­trary. Yet when his opinion was heard, all the Catholikes were scandalized, as S, Prosper wrote to him. And Genadius of Marscilles 50. yeeres after, in his iudgement which he maketh of the famous writers, said that it happened to him according to the words of Salmon, that in much speaking one cannot auoyd sinne, and that by his fault, exaggerated by the enemies, the question was not then risen, which might afterwards bring forth heresie; whereby the good Father did intimate his feare, of that which now appeareth, that is, that, by that opinion, some Sect, and diuision might arise.

The censure of the second Article was diuers, according to the three re­lated opinions. Catarinus thought the first part true, in regard of the efficacie of the Diuine will, toward those who are particularly fauoured, but the se­cond false, concerning the suffiencie of Gods assistance vnto all, and mans libertie in cooperating Others ascribing the cause of Predestination in all to humane consent, condemned the whole Article, in both parts. But those that adhered to S. Austin, and the common opinion of the Theologues, did distin­guish it, and said it was true in a compounded sence, but damnable in a diui­ded: a subtiltie which confounded the mindes of the Prelates; and his owne, though hee did exemplifie it, by saying; hee that mooueth cannot stand still, it is true in a compound sence because it is vnderstood, while hee moueth; but in a diuided sence it is 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 [Page 214] 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 [...]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 [Page 215] 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 o [...] 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 Moysi [...]) & 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 the conclusion of that point, euery one might plainely see, that the cause ought to haue beene giuen, for that no man can certainely know that he hath obtained grace. But to satisfie one part, hee added, cer­tainety of faith; and the Dominicans, thinking this was not enough, vrged him to adde Catholique. But because the adherents of Catarinus were not contented, in stead of those words, Catholique faith, it was said, Faith, which cannot be subiect to falshood. This contented both sides. For one party inferred, then, that certainty of faith which can be had herein, may bee false, and therefore is vncertaine, the other inferred, that this certainety could haue no doubt of falsehood while it remained, but by changing from the state of [Page 216] of grace to the State of sinne, it may become false; as all contingent truthes, by alteration of their subiects are made false. But the Catholike faith is not onely certaine, but vnchangeable, because the subiect of it [...]things neces­sary, or past, which cannot be altered.

And truly, concerning these particulars, it is not fit to robbe the Cardinall of his due praise, who knew how to satisfie men, euen obstinate in contrary opinions. And those that would be better informed therein, may vnderstand, that, immediatly after the Session, Friar Dominicus Soto, principall of the Do­minicans Dominicus So­to Principall [...] the Domini­cans, and An­dreas Vega, [...] of the [...] publish books as commenta­ries of the De­cree, contra [...] one to an [...]. wrote three bookes, and did intitle them, of Nature and Grace, for commentary of this Doctrine, and in his expositions, all his opinions are found when this worke was published, Fryar Andrew Vega, the most estee­med of the Franciscans, fet foorth fifteene great bookes for Commentaries vpon the [...]eene points of that decree, and did expound it all according to his owne opinion. These two opinions do not only differ, almost in all the Articles, but in many of them, are expresly contrary. Both which workes were printed in the yeere 1548. and hee that shall reade them, obseruing that they doe giue very often, interchangeable and doubtfull sences to the words of the Councell, wil maruaile how these two persons, the chiefe for learning, and estimation, who had greater part therein then others, did not know the onely sence and true scope of the Synode: of which also, some few others, of those which were interested, hauing written diuersly, I could neuer finde, whether that assembly did agree in one sence, or whether there was vnitie of words onely. But to returne to the Cardinall, when the Decree was appro­ued The Decree is sent to Rome, and approued there. by all in Trent, he sent it to the Pope, and the Pope gaue it to the Fryars, and learned men of Rome, to be consulted of and it was approoued by them, because euery one might vnderstand it in his owne sence.

I haue rehearsed altogether what was done in matter of faith, that I migh [...] not diuide things that are connexed. But in the meane time, some dayes Reformation is handled. were spent about the reformation; and in those congregations it was pro­posed to set downe the qualities, requisite in the promotion of the greater Prelats, and Ministers of the Church. And very graue sayings were deliue­red with great ostentation, but there was no way found how those things, whereof they spoke might be obserued. For where the Kings haue the pre­sentation, they saw not with what bonds to tie them: where election hath place, the chapter doth consist of great and mighty persons: for the residue, all dignities are conferred by the Pope, and more then two thirds of the be­nefices The point concerning the qualities of the Prelats is omitted. are reserued to the Apostolike Sea; vnto which it is not fit to prescribe a law. Whereupon, after many and long discourses, it was concluded, that it was better to leaue the businesse.

The discourses in point of residency, were neither fewer nor shorter; The point of residence is handled. which ended not in the resolution which was necessary, & desired by many, and made some confusion then, and prepared matter for other times. For the vnderstanding whereof, it is necessary to resume this matter from the be­ginning.

The Ecclesiasticall Degrees were not originally instituted as dignities, preheminencies, rewards, or honours, as now they are, and haue beene, many A discourse of the author concerning residency. hundred yeeres, but as ministeries, and charges, otherwise called by Saint [Page 217] Paul, works, and those that exercise them, are called by CHRIST our LORD in the Gospel, Worke-men; and therefore no man could then enter into co­gitation to absent himselfe from the execution thereof in his owne person: and if any one (which seldome happened) retired from the worke, it was not thought reasonable, he should haue either title or profit. And though the ministeries were of two sorts, some anciently called, as now they are, with care of soules: others of temporal things, for the sustenance and seruice of the poore and sicke, as were the Deaconries, and other inferiour workes, all held themselues equally bound to that seruice, in person; neither did any thinke of a substitute, but for a short time, and for great impediments, much lesse to take another charge, which might hinder that. The Church being in­creased, where there were many Christians, and free from persecutions, ano­ther sort of Ministers was instituted, to serue in the Ecclesiasticall assemblies, aswell in reading the diuine Scriptures, as in other functions, to stirre vp de­uotion. There were instituted also Colledges of Ministers, which might in common apply themselues to some charge, and others as Seminaries, from whence to take Ministers instructed already. These of the Colledges, not hauing any personall charge, seeing the Congregation did administer, as well with one more, as with one lesse, sometimes, by reason of studie, or greater instruction, or for some other cause, were absent from the Church, one for a short time, another for along, without hauing title, charge, or profit. So Saint Ierom, a Priest of Antioch, but without any particular Cure, and Ruffi­nus, in the same manner, of Aquileia, and Saint Paulinus, ordained Priest of Barcellona, did reside but little. But when the number of them increased, they did degenerate, and were called vagabond Clerkes, because that manner of liuing made them odious, who are often spoken of in the Lawes and no­uell constitutions of Iustinian. But neuer any thought to holde the title of an office, or inioy the profit, without doing seruice, but onely, after the yeere seuen hundred, in the West Church, when the Ecclesiastical ministeries were changed, and made dignities, and honours, and rewards for seruices done. And as before a person was chosen fit for the necessitie of the Church, so afterward a degree, dignitie, or emolument was fitted to the qualitie of the person; from whence arose the exercising of the ministery by a substitute. This abuse hath drawen in another by consequence; that is, to thinke ones selfe disobliged, not onely to minister, but to bee present, and assist him that laboureth in his place. And indeed where the industry of the person is not chosen for the worke, but a place and degree is prouided for the person, there is no reason hee should bee bound to labour for himselfe, or assist him that doeth. The disorder proceeded so farre, that it would haue ouerthrowen the Clergie, if the Popes had not in part resisted, commanding that Prelates and other Curates, though they might exercise the charge by substitutes, yet should be tied to assistance in the place, which they called residence. Where­unto also they bound the Canons, without constraining other beneficed Clerkes vnto it, not so much as speaking of them, but leauing them to the custome, or rather abuse brought in: by which silence it came to passe, that they thought themselues obliged. Neither did this voluntarie deceipt displease the Pope, who saw very well that it would end in the greatnesse of [Page 218] the Court. And hence arose the pernicious, and neuer sufficiently detested distinction, of Benefices of residence, and not residence; which followed as well in deed as in doctrine, without any blush of absurditie, which it did euidently bring with it: that is, to giue a title and salarie without Obligation. And to palliate it, or rather to make it more shamefull, whereas the Canonists haue a maxime conuincing this absurditie, that is, that euery Benefice is gi­uen for an office, they haue expounded it, vnderstanding by office, the houres or prayers of the Breuiarie: so that a reuenue of a thousand or tenne thou­sand, or more crownes is giuen for this onely, to take a Breuiarie in hand, and read as fast as one can, in a low voice, not marking any thing but to pro­nounce the words. But the distinction of the Doctours, and the prouision of the Popes augmented the abuse in the short time: For without those some of the beneficed men might perhaps haue made conscience of it, but with them, they thinke the abuse is iustified, as a thing lawfull. And for the Curates, the Popes dispensation was neuer denyed to any, that sought it by that way by which euery thing is obtained at Rome. So that the poore onely doe reside, and those that gaine by it: and the abuse, first a little re­medied by the Popes lawes did, by the dispensations, not onely leape to the height, but spread it selfe abroad, and infected the earth. After the stirres of Germanie for Religion; which gaue occasion to speake of and desire refor­mation, euery one ascribing the mischiefe to the negligence, and small care of the Prelates, desiring to see them at the gouernement of their Churches, de­testing the dispensations, which caused them to be absent, discourses were made of their Obligation; and some Pious men, amongst whom was Friar Thomas Caietan, Cardinall, affirmed that the Obligation of residence was by the Law of GOD. And it happened, as it doeth, in all things, that the pre­ceding passion perswaded the more rigid opinion, and more strict Obliga­tion, and made the disobligation more hard. This caused them to adde vn­to it, the vigor of the Law of GOD. The Prelates, seeing the mischiefe, and desiring it should be excuseable, and a small fault, would needes beleeue, that they were not bound by GOD, but by the Pope, whose dispensation, or silence, did saue them. With these preuious dispositions of doctrine, the mat­ter Great contro­uersies in the Councell a­bout residence was proposed in the Councell, as hath beene said: which because it pro­duced a small controuersie in the beginning, a greater in the progresse, and in the end (which was in the yeeres 1562. and 1563.) greatest of all, it will not be vnseasonable to make some recapitulation, and to recount some parti­cular occurrences.

Therefore though the Articles first proposed, were but to adde greater bonds, and punishments, to the precepts, to remooue the impediments, and A controuer­sie whether residence be de iure Di­uine. facilitate the execution, and all agreed, alleadging perswasions out of the old and new Testament, Canons of the Councels, doctrine of the Fathers, and out of the inconueniences which sprang from the non-residencie, yet the maior part of the Diuines, especially the Dominicans, did determine that the obligation was by the Law of God. Friar Bartholomew Caranza, and Friar Dominicus Soto, Spaniards, were the most principall authors. The most grounded reasons they brought were, that Bishoprickes are founded by CHRIST, as ministeries and workes, and so require a personall action, which [Page 219] a man absent cannot performe, that CHRIST, describing the qualitie of a good shepheard, saith, that hee giueth his life for the flocke, knoweth the sheepe by their names, and walketh before them. The Canonists and Ita­lian Prelates did dispute, that the obligation was by the Ecclesiasticall law, alleadging that anciently neuer any non-resident was reprehended as a transgressour of the Law of God, but of the Canons onely. That Timothie, though Bishop of Ephesus, was long in his iourney, by order of S. Paul. That it was sayd to Saint Peter, Feede the Lambes; which is vnderstood of all, and yet hee cannot bee euery where present: so the Bishop may fulfill the com­mandement of feeding; without residence. They answered the contrary reasons, that the conditions of a Pastor, proposed by CHRIST, doe agree to none but CHRIST himselfe.

Friar Ambrosius Catarinus, though a Dominican, was contrary to the rest. He sayd, the Bishopricke instituted by CHRIST is one onely, which the Pope hath: the institution of the others is by the Pope; who, as hee diuideth the quantity and number of the sheepe to bee fed, so hee prescri­beth also the manner and qualitie. Therefore it belongeth to the Pope, to appoint euery Bishop, to attend the flocke, by himselfe, or his substitute, and may allot vnto him either much or little, and depriue him also of the power of feeding. Thomas Campeggius, Bishop of Feltre, answered another way, that the Bishop, as Saint Ierom testifieth, is the institution of CHRIST, but the diuision of Bishoprickes was after instituted by the Church: that CHRIST gaue the charge of feeding to all the disciples, but tied them not to a place, as the actions of the Apostles, and of their Disciples doe shew; the assig­ning of this portion of the flocke to one, and that to another, was an Ec­clesiasticall institution, to gouerne better.

These things were handled by the Bishops with much passion. The Spaniards did not onely adhere to, but cherish the opinion, that it was de The Spanish secret in this point. iure diuino, hauing a secret, which they communicated onely amongst them­selues, to make great the Episcopall authority. For if it were once deci­ded that they had the charge from CHRIST to gouerne their Church, it would bee decided also, that they haue from him authority necessarie for it, which the Pope could not restraine. These designes were smelled out, by those that leaned to the Court, therefore in regard of the importance of the matter, they also incouraged the maintainers of the contrary opini­on. The Legats thought it better to withstand the danger, by dissembling their knowledge of it: and, aiming at this marke, said for the present, that the matter was hard, and had need of greater examination; that where the controuersie is betweene the Catholikes, they ought not to condemne one part, for feare of making a schisme, and sowing contentions, that they may ioyntly indeauour to confute the Lutherans. Therefore, that it were better to deferre the declaration, by what right it is due, vntil another Session. Some thought it sufficient to renew the old Canons and Decretals in this matter, and sayd, they were seuere enough, because they inflicted depriuation for a punishment, and reasonable enough, because they admitted lawfull excuses. There remained to find a way that dispensations might not be granted, and that was sufficient. Others thought it necessary to adde new punishments, [Page 220] and remoue the impediments; which was of the greatest importance, be­cause those being taken away, residencie would follow; and that it was no matter from whence the obligation came, so it were executed; and that this being done, the matter would be better discussed. It pleased the maior part that the one and the other should be done: whereunto the Legates g [...]; vpon condition, that the dispensations should not bee spoken against, but, to cause them not to be desired, that the impediments should bee taken away, which come by exemptions wherein there was as much spoken, and with no lesse con [...], between those which held euery exemption for all abuse, and those who thought them necessary in the Church, and repro­ued onely the excesses.

S. Ierom witnesseth, that in the first beginnings of Christianity, the Chur­ches A discourse of the Authour concerning exemptions. were gouerned by a kinde of Aristocracy, by the common counsell of the Presbytery: but to withstand the diuisions which were brought in, the monarchicall gouernement was instituted, giuing all the superinten­dency to the Bishop, whom all the orders of the Church did obey, nei­ther [...] any one thinke to withdraw himselfe from vnder the authority. The neighbour Bishops, whose Churches, because they were vnder one Pro­uince, had commerce, did gouerne themselues also in common by Synods; and to make the gouernement more easie, attributing much to the Bishop of the principall City, they made him as it were Head of that body: and by a more ample communion, which all the Prouinces of one perfecture or great gouernement held together, the Bishop of the City where the Ruler did reside; gained a certaine superiority, by custome. These prefectures were, the Imperiall City of Rome, with the Cities adioyning; the prefecture of Alexandria, which gouerned Egypt, Libya, and Pentapolis: of Antioch, for Syria, and other Prouinces of the East: and in the other lesser prefectures, cal­led in Greeke, [...] the same was obserued. This gouernement, brought in, and approoued by custome onely, which found it commodious; was esta­blished by the first Councell of Nice vnder Constantine, and ordained by a Ca­non that it should continue: and euery one was so farre from putting him­selfe out of this order; that the Bishop of Ierusalem hauing many honourable preheminences, perhaps because it was the place where our Sauiour Christ conuersed in the flesh, and was the fountaine of Religion, the Councell of Nice did ordaine that those honours should still remaine, but so that nothing was detracted from the Metropolitan, then Bishop of Cesarea. This gouernement; which hath bin euer held in all the Churches of the East; was altered in the Latine, because many great Monasteries being built, go­uerned by Abbates of great fame and worth, who by their conspicuous vir­tues, made the Bishops afraid, there arose some emulation betweene these and those: and the Abbates, to free themselues from these inconueniences, whe­ther reall, or fained, and to couer their ambition, to withdraw themselues from the subiection which they owed, did obtaine of Popes to bee receiued vnder the protection of Saint Peter, and immediately vnder the subiection of the Pope. This being profitable for the Court of Rome, because he that obtaineth priuiledges, is bound to maintaine the authority of him that granteth them, suddenly all the Monasteries were exempted. The Chap­ters [Page 221] also of Cathedrall Churches, consisting for the most part of Regulars, by the same pretences, did obtaine exemption. Finally, the Cluniacensian and Cistersian Congregations were all wholly exempted, With great inlarge­ment of the Popes authority, which came to haue subiects in all places, defended and protected by the Papacie, and interchangeably defenders and protectors. The inuention was not commended by Saint Bernard, who li­ued in that time, and was of the Cistersian Congregation: yea, hee admoni­shed Pope Eugenius; to consider thereof, that all were abuses, that it ought not to be well taken if an Abbat did refuse to obey the Bishop, and the Bishop the Metropolitane: that the militant Church should take example by the tri­umphant, where no Angel euer said, I will not be vnder the Archangel. But Bernard would haue said more, if hee had liued in the times following, when the Mendicant Orders, obtained, not onely a generall exemption, from the Episcopall authority, but power also to build Churches, in any place what­soeuer, and to administer the Sacraments in them. But in these last ages the abuse went on so farre, that euery petty Priest did obtaine, with a smal charge, an exemption from the superiority of his Bishop, not onely in causes of cor­rection, but also to be ordained by whom he listeth, and in summe, not to ac­knowledge the Bishop at all.

This beeing the state of the cause, and the Bishops requiring remedie, some that were more vehement, returned to the things spoken in the Con­gregations, that were before the other Session, against the exemption of Fri­ars. But the wiser sort thinking it impossible to obtaine any thing, so long as the number and greatnesse of the Regular Orders continued, and fauour of the Court, they were contented to remooue onely the exemptions of the Chapters; and particular persons, and demande a reuocation of them all. But the Legates, treating with them in particular, and putting then in mind that all the reformation could not bee made by that Session, that it was fit to begin, and leaue something for future times, made them rest contented, that the exemption of particular Priests, Friars, not inhabiting in the Cloysters, A smal refor­mation in matter of ex­emption is made. and of Chapters, only in criminall causes, should be remooued (from whence the greater disorders doe arise,) as also faculties to giue Clericall Orders to him that resideth not in his owne diocesse: promising to prouide against the other abuses in another Session.

While these things were handled in Trent, the Pope hauing receiued ad­uice Card Farnese the Popes Le­gate with the Emperour, is recalled. from the Cardinall Farnese, considering with how small reputation an Apostolique Legate did remaine in Ratisbon, when his souldiers were in the field, he recalled him: and, with him, a great number of Italian Gentlemen, which were of the Popes troupes, did depart. In the middest of October, the two armies were so neere, at Santhem, that there was but a little riuer be­tweene them. And standing so, Octauius Farnese, sent by the Emperour The two Ar­mies are neere together, and Daueuert is taken by O­ctauius Far­nese. with the Italians; and some Dutchmen, tooke Daueuert in the sight of the enemie, who hauing done nothing while he was in Sueuia but hindered the Emperour, was constrained in Nouember to abandon the Countrey, by reason of a great diuersion, made by the Bohemians, and others of the Impe­riall High Germa­ny is left to the Emperors discretion. faction, against Saxonie, and Hassia, places belonging to the two Prote­stants Heads; who retired to defend their owne Countreys, leauing High [Page 222] Germanie at the Emperours discretion; and this was the cause why many Princes and Cities combined, did incline to composition with him, hauing honest caution to hold their religion. But he would not make mention ther­of in writing, lest the warre should seeme to bee made for that cause, which would offend those that followed him, make others more vnwilling to ren­der themselues, and giue suspicion to the Ecclesiastiques of Germanie, who hoped to see the Romane Rites restored in euery place. Yet his Ministers promised them all, that they should not bee molested in the exercise of religi­on, excusing their Master, if, for many respects, he could not satisfie them, to make a capitulation thereof: and hee so caried himselfe, that his resolution appeared to giue them content, by conniuencie; By these deditions the Em­perour gained much artilery, drew much money from the Cities, to the va­lue of many hundred thousands, and, which was of greatest importance, was absolute Lord of all High Germanie.

This happinesse made the Popeiealous, and thinke to prouide for him­selfe The pope is iealous of the Emperor, and recalleth▪ his forces. before all Germany were subdued. His souldiers vnder the conduct of his grand-child Octauius, were much diminished in number, by reason of those who parted with the Cardinall Farnese, and of others who did runne away by whole rankes, for the incommodities they suffered. The residue, in the mid­dest of December, the Emperours Armie being lodged neere the Village of Sothen, departed, by order from the Pope, from whom Octauius had comman­dement to returne into Italy, and to tell his Vncle, that the sixe moneths bee­ing ended, the Pope could no longer beare so great a charge: that the time of the obligation was ended, and that effected for which the league was made, that is, Germany brought into obedience. The Emperour complayned, that Whereof the Emperour complaineth. he was abandoned when he had most need of helpe. For nothing was done, so long as the Heads were not oppressed, who could not bee said to be sub­dued, but retired onely, to defend their owne Territories; and being deliue­red from feare, it was to bee doubted they would returne with greater forces, and better order then before. But the Pope iustified his not continuing in the The Pope iu­stifieth his action. league, and the departure of his men, by saying, that hee was not made parta­ker of the composition with the Cities and Princes, which could not be esta­blished without him; and especially, because it was made with much preiu­dice of the Catholique faith, tolerating heresie, which might haue been roo­ted out. That according to capitulation, hee had not been partaker of the profits of the warre, nor of the money the Countreys paid which did com­pound; that the Emperour complained, when himselfe was offended and disesteemed, euen with dammage of religion. Nor content with this, hee forbade the Emperour to receiue money of the Churches of Spaine, longer then the sixe moneths: and though the Emperours Ministers made many ef­fectuall treaties with him, shewing that the cause continuing, for which they were granted, it required that the grant also should continue, and that all would be in vaine, and without fruit, if the warre were not ended, yet they The Fiesehi make a cōspi­racie against the D [...]rij in Genua, for which the Pope is bla­med by the Emperiour. could not remooue him from his resolution.

In Genua, the family of the Fiesehi, making a dangerous conspiracy (which had almost taken effect) against that of the Dorij, which followed the Empe­rors side, the Emperor was assured that the Popes son, the Duke of Piacenza [Page 223] was author of it, and beleeued that it came from the Pope, and refrained not 1547 PAVL 3. CHARLES 5. HENRY 8. FRANCIS 1. to adde this complaint to the others. The Pope beleeued the Emperour would be busied in Germanie a long time, and not be able to offend him with temporall forces: but feared he might trouble him by making the Protestants goe to the Councell. To separate the Councell seemed too violent and scan­dalous a remedy, especially hauing continued seuen moneths in a treatie, whereof nothing was published. He was of opinion to publish the things already digested, seeing that by that declaration, either the Protestants would The Popes resolution concerning the proceed­ing in Coun­cell. refuse to goe thither, or, if they went, would be constrained to accept it; wherein the principall point of all the controuersies consisting, the victory would be his owne. And if there were no other reason to doe it, this was sufficient to prooue it was good for him, because the Emperour would not haue any controuersies decided. For the counsels of those that haue contra­ry ends, ought to be contrary. Hee saw well, that the Emperour would not take it for an affront. But the distastes betweene them were already so great, that little could be added to them; and the Pope, when hee was pressed with reasons, which did perswade and disswade, was wont to vse the Florentine saying, A thing done hath an head; and so to execute that which was ne­cessary. Therefore he wrote to the Legates in Christmas, that they should hold a Session, and publish the decrees already framed. This commande­ment being receiued, they called a Congregation the third of Ianuary, in 1547 which hauing determined, by the vniforme consent of all, to imitate a Ses­sion for the thirteenth, in regard it was tedious to all, to remaine there so long, and resolue of nothing; the Legates did propose the publication of the Decrees framed. For those of faith, the Emperours Prelates opposed, and said, that there was no opportunity as yet, and that it sufficed to publish the reformation. But the Papalins vrged the contrary; alledging it was knowen to all the world, that the point of grace and iustification had been discussed seuen moneths together, and that the Decree was established; and that it would be a derogation to the faith, if the Councell should seeme to feare the publishing of the trueth, which was decided. And because these were more in number, their opinion, assisted by the Legates, preuailed. The two next Congregations were spent, in reading againe the Decrees, as well of faith as The Session is held the 13 of Ianuary, and the De­crees of faith and reforma­tion are pub­lished. reformation: the which, some small matters beeing corrected, by the ad­uice of those who were not present at the 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. [Page 224] 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 [Page 225] 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 perseuere without the speciall as­sistance of GOD, or cannot with it. 23. That the iust cannot sinne, or can auoyde all veniall sinnes, without a speciall priuiledge, as the Church holdeth of the Virgin. 24. That iustice is not preserued and increased by good workes, but that they are fruits onely or signes. 25. That the iust sinneth mortally, or venially, in euery worke. 26. That the iust ought not to expect a reward for his good workes. 27 That there is no mortall sinne but infi­delity. 28 That grace being lost, faith is lost also; or that the faith re­mayning is not true nor of a Christian. 29 That man sinning after bap­tisme, cannot be lifted vp by the grace of God, or may recouer it by faith onely, without the Sacrament of penanace. 30. That euery fault and pu­nishment is wholly remitted to euery penitent man, there remaning no tem­porall punishment, to bee indured in this life, or in Purgatorie. 31. That [Page 226] the iust sinneth, if hee doe good, onely in hope of an eternall reward. 32. That the good workes of the iust, are the gifts of God, and are not withall the merits of the iustified. 33. That this doctrine is derogatory to the glory of God, and merits of CHRIST, or that their glory is not made more illustrious by it.

When I had made this short narration of the Decree, I began to thinke it superfluous, seeing all the decrees of that Councel are printed in one volume, The authors reason why he rehearseth the decrees though they be printed in a volume apart. and in euery mans hands, and that in the composition of the Actes that fol­low, I might referre my selfe to that booke: and I was about to teare this leafe. But considering that some might desire to reade the whole continua­tion in one booke only, and that if any thought it better to see the originall, hee might omit this mine abbreuiation, I resolued not to change, but to ob­serue the same stile in the matters following: and the rather, because I am grieued, when, in Zenophon and Tacitus, I see the narration of things, most knowen to their times, omitted, which remaineth vnknowen to mee, be­cause there is no meanes to know it againe: and I hold it for a maxime, that one ought neuer to referre himselfe to another. Therefore I come to the summe of the Decree of reformation.

Which did containe in substance; 1. That the Synod being willing to The Decree of reforma­tion. amend the depraued manners of the Clergie and people, thought fit to be­gin with the gouernours of the greater Churches. Therefore trusting in God, and his Vicar on earth, that, that charge shall be giuen to worthy men, exercised from their youth in Ecclesiasticall discipline, it doth admonish them to performe their duety, which cannot bee executed without residing in the place, where it is to bee done: Yet many, leauing the flocke, and care of the lambes, wander in Courts, and apply themselues to secular businesse. Therefore the Synod doth reuiue all the ancient Canons against non-resi­dents, and doth constitute besides, that euery gouernour of a Cathedrall Church, of what title or preeminencie soeuer, who shall remaine sixe mo­neths together out of his Diocesse, without a iust and reasonable cause, shall lose the fourth part of the reuenues, and if he perseuere sixe moneths more, shall lose another fourth part, and the contumacie increasing, the Metropo­litane, vpon paine of not entring into the Church for three moneths, shall de­late him to the Pope, who, by his supreame authoritie, may inflict greater punishment, or prouide the Church of a more profitable Pastor. And if the Metropolitan shall likewise offend, the most ancient Suffragan shall bee bound to denounce him.

2. But others, inferiours to Bishops, tyed to residence either by law or cu­stome, shall be compelled thereunto by the Bishops, abrogating euery pri­uiledge which giueth a perpetuall exemption from residing. But dispensa­tions granted for a time, for a reasonable cause, true, and prooued before the Ordinary, shall remaine in force, and the Bishop, as Delegate of the Apo­stolike Sea, shall take care that a sufficient Vicar bee prouided for the charge of soules, with a conuenient portion of the reuenues, notwithstanding any priuiledge or exemption.

3. Beside that no Clerke, by personall priuiledge, or regular dwelling out of the Monasterie, by priuiledge of his order, shall bee exempt from [Page 227] beeing punished, if hee offend, or visited, or corrected by his Ordinary.

4. Likewise that Chapters of Cathedrall and other Collegiate Churches, shall not, by vertue of exemption, customes, oathes, and agreements, bee freed from the visitation of their Bishops, and greater Prelates, when there shall be neede.

5. In fine, it did ordaine that no Bishop might exercise Pontificall actes in the diocesse of another, by pretence of priuiledge, without his leaue, and The next Ses­sion to bee held the third of March. onely ouer his subiects. And the day of the next Session was appointed the third of March.

In Rome, the Decree of faith ministred no matter of discourse, in re­gard it was not new, as well because it had beene seene, and examined pub­likely (as hath beene sayd) as because all men knew that the Germane opi­nions were to bee condemned. But the Court Bishops, who had beene a­fraid a long time of the Article of residencie, which was handled, did rest content, assuring themselues that the Decree of the Councell, could worke no greater effect, then the Popes Decretals had done before. But the inferi­our The inferiour Courtiers are discontented with the re­formation. Courtiers were discontented, seeing the Bishop had power to compell them. They lamented their owne misery, who were to serue all their life to gaine their liuing, and after so much paines taken, for a reward, must be con­fined in a village, or, by a base Canonry, subiected to a greater slauery, in obeying the Bishops, who will not onely keepe them, as it were, tied to a stake, but with visitations, and pretence of corrections, will bring them to a miserable subiection, or hold them in perpetuall vexations, and charge.

But elsewhere, and especially in Germanie, when the Decrees were seene, The Decrees are censured in Germany. that of faith was more spoken of: which must bee read ouer and againe, with much attention and speculation, because it could not bee vnderstood without a perfect knowledge of the inward motion of the mind, and with­out knowing in whom it is actiue, in whom passiue, things most subtile, and, for the diuers appearance they make, euer accounted disputable; all the do­ctrine of the Councel turning vpon this hinge, whether the first obiect of the will worke vpon the will, or the will vpon the obiect, or whether they bee both actiue and passiue. Some pleasant wits said, that if the Astrologers, not knowing the true causes of the celestiall motions, to salue the appearances, haue inuented Eccentriques, and Epicicles, it was no wonder if the Councell, desiring to salue the appearances of the super-celestiall motions, did fall into excentricitie of opinions. The Grammarians did not cease to admire and scoffe the artifice of that proposition, which is in the fifth Chapter; Neque homo ipse nihil omnino agat; which they sayd was not intelligible; and without exam­ple. For if the Synode would signifie: Etiam homo ipse aliquid agat; it might say so plainely, as is fit to doe in matter of faith, where the more simple ex­pression is the better; and if they would vse an elegancie, they might say, Etiam homo ipse nihil agat. But the word (omnino) beeing interposed, that speech is incongruous and without sence, as all are which haue two nega­tiues that cannot be resolued into an affirmatiue. For to resolue that, one must say, Etiam homo ipse aliquid omnino agat, which is incongruous, and not to bee vnderstood, what aliquid omnino may signifie heere. For it would say [Page 228] that a man hath an action in a certaine kinde, which in another kinde is no action.

The Fathers were defended, by saying, that to examine the forme of Speech so seuerely, was nothing but to cauill. Whereunto they replyed, that a gentle interpretation was due vnto vsuall formes of speach, but that it is a publique vtility to discouer the artifice of him, that, leauing the cleere and vsuall phrases, inuenteth those that are incongruous, and containe in them contradiction, to cauill, and to play on both sides.

Those that vnderstood Theologie said, that the doctrine, that a man may alwayes refuse diuine inspirations, was contrary to the publike, and ancient prayer of the Church. Et ad te nostras etiam rebelles compelle propitius Uolunta­tes: Which is not fit wee should say is a vaine desire, but that it is made by faith, as S. Iames saith, and granted by God to his elected. They added that one could no more say with S. Paul, that it commeth not from man which doth separate the vessell of wrath from those of Gods mercie, that which separateth being that humane, Non nihil omnino. Many did consider that place of the seuenth Chapter, where it is sayd, Iustice is giuen by measure, ac­cording to the good pleasure of God, and the disposition of the receiuer; both which things cannot bee true. For if it pleased God to giue more to him that were lesse disposed, it would not bee by measure of the dispositi­on; and if it bee by the measure of that, there is alwayes the motiue by which God worketh, and doeth not vse his good pleasure. They maruei­led that those were condemned, who sayd that the Precepts of God were impossible to bee kept; seeing that the same Councell, in the Decree of the second Session, exhorteth the faithfull assembled in Trent, that, repenting, confessing, and communicating, they should obserue the Commaunde­ments of God, Quantum quisquis poterit. Which modification would bee im­pious, if the iustified could keepe them absolutely; and they noted that the same word, Praecepta, was there, to take away all cauill.

Those that were read in the Ecclesiasticall Story, sayd, that in all the Councels, held in the Church, from the Apostles time vntill now, there were neuer so many Articles decided, as in this Session onely; in which Aristo­tle had a great part, by hauing exactly distinguished all the kindes of causes, which if hee had not done, wee had wanted many Articles of Faith.

The Polititians also, though they ought not to examinematters of Reli­gion, but simply follow them, yet found matter of discourse in this Decree. For seeing in the tenth Chapter, the Obligation of obeying the Commande­ments of GOD and the Church, and the same replied in the twentieth Ca­non, they were scandalized, because there was no mention of Obligation to the commandements of Princes and Magistrates. They said that obedience vnto these is more plainely set downe in the Scripture; that the old Law is full of it; that the doctrine is cleere in the new Testament, expressed, and handled at large by CHRIST himselfe, by Saint Peter, and Saint Paul. That there is found an expresse Obligation to heare the Church, but none expresse to obey it. Hee is obeyed who commandeth of his owne power, and hee is heard who doeth promulgate that which belongeth to another man. Nei­ther [Page 229] were these men satisfied with the excuse, that the commandements of Princes are included in those of God, and that obedience is due vnto them, because God hath commanded they should bee obeyed. But they replyed that, by this reason, the Church rather ought to bee omitted; and said that the Church was expressed, and the Princes passed ouer in silence, to breede (according to the ancient scope of the Ecclesiastiques) that pernicious opi­nion, that men are bound to obey them for conscience sake, and Princes and Magistrates onely for feare of temporall punishments, and that other­wise their commandements may be transgressed without respect, and so to cause euery gouernment to be hated, accounted tyrannicall, and subuerted, and, by describing the subiection vnto Priests to be the only principall way to gaine heauen, to draw all iurisdiction to themselues, and by consequence, all authority.

The Decree of reformation was said to bee a meere illusion. For to trust in God and the Pope that prouision should bee made of persons worthy to gouerne the Churches, belongeth rather to him that prayeth, then to him that reformeth. To renew the ancient Canons with one word onely, and one so generall, was more to confirme the disuse of them: but if they would restore them in earnest, they should remooue the causes which haue buried them in silence, giue them strength by penalties, and deputation of those that should put them in execution, and should vse other meanes which doe re­uiue, and preserue Lawes. In fine it was said to haue done nothing but e­stablish that one might bee absent all the yeere, by loosing halfe the reue­newes, or rather one was taught how hee might not reside eleuen moneths and more, without any punishment, by interposing those thirty dayes or fewer, in the midst of the other time of the yeere; and that the Decree was wholly destroyed, with the exception of iust and reasonable causes, which no man is so simple as not to find, being to haue Iudges for whom it will be profitable not to haue residencie practised.

This place requireth that mention should bee made of a particular acci­dent, which, then begun, though it ended not vntill after foure moneths, belongeth wholly to the present Session, & maketh knowen what the Coun­cell was, and in what estimation it was had, by those that assisted in it. For the vnderstanding whereof, I will repeat that Friar Dominicus Soto, who had (as hath been sayd) a great part in the Synod, in framing the Decrees of origi­nall sinne, and iustification, hauing noted all the opinions and reasons vsed in Soto and Ca­tarinus pub­lish Bookes one again [...] another, con­cerning the meaning of the Councell, and the Fa­thers are much diuided. those discussions, thought to communicate them vnto the world, and to draw the words of the Decree to his owne meaning, printed a booke con­taining the whole together, and did intitle it; De natura & gratia: and did dedicate it, with an Epistle, to the Councell, to bee (as hee sayd in the dedi­cation) a Commentary of the two foresaid Decrees. Comming to the Ar­ticle of the certainety of grace, hee said in a long discourse; that the Synode had declared, that a man cannot know hee hath grace by so great certain [...]e, as is that of faith, excluding all doubt. Catarinus, newly made Bishop of Mi­nori, hauing defended the contrary, and still perseuering, did print a little booke, with an Epistle Dedicatory to the same Synode; the scope whereof was, to maintaine that the Councels meaning was not to condemne the [Page 230] opinion of him that saith a iust man may know hee hath grace, as certainly as hee knoweth the Articles of Faith to bee true: yea, that the Councell hath decided that hee is bound to beleeue it, because, in the sixe and twentieth Ca­non, it hath condemned him that saith that the iust man ought not to hope for, and expect a reward, it being necessary, that hee that ought to hope as a iust man should know hee is so. In this contrariety of opinions, both wri­ting affirmatiuely to the Councell, either of them did not onely say, that his opinion was the opinion of the Synode, but afterwards wrote also and prin­ted Apologies, and Antipologies, making complaints to the Synode the one of the other, of attributing that to it, which it neuer said, bringing diuers testimonies of the Fathers to proue their owne opinion: who bare witnesse; some for one, some for another; so that the Fathers were all diuided into two parts, except some good Prelates, who as neutrals, said, that they vnder­stood not the difference, but gaue consent to the Decree, in the forme as it was published, because both the parties were agreed. The Legate Santa Croce did testifie for Catarinus. Monte said, hee was of a third party. This seemed to put all men out of hope to vnderstand the meaning of the Councel, seeing the principall men that were present in it, did not agree. And it doth raise a difficulty, what that Synode was that determined the Article, vnto which, Soto and Catarinus did write and appeale, each thinking it was on his side; so that it was necessary, that either one of them, or both should bee deceiued And what shall one thinke of the others, when it so happened to these? It might bee sayd, it was the aggregate of all together, vnto which the holy Ghost giuing assistance, made it to determine the Trueth, though not vnderstood by him that did determine it, as Cataphas did prophesie, be­cause hee was high Priest, not vnderstanding the prophesie, as the Bishop of Bitonco said in his Sermon. But this answere had two oppositions, the one, that God made the reprobate and infidels prophesie, without vnder­standing, but the faithfull, by illuminating their minde; the other, that the Di­uines doe vniformely say, that Councels doe not deliberate of faith by diuine inspiration, but by humane disquisition, which the Spirit doth assist, to keepe them from errors, so that they cannot determine, without vnderstanding the Councels doe deliberate of faith, not by diuine inspira­tion, but by humane dis­quisition. matter. Perhaps he should hit vpon the trueth, that should say, that, debating the contrary opinions in framing the Decree, euery party did refuse wordes contrary to his opinion and all rested in those which he thought might be fit­ted to his owne meaning: so that the expression of the matter became capea­ble of diuers interpretations. But this would not serue to resolue the doubt proposed, and to find what the Counsell was: because it is to giue it vnity of words, and contrariety of meanings. But that which hath been related in this All agreed in condemning the Lutheran opinions. particular, and perhaps did happen in many matters, occurred not in condem­ning the Lutheran opinions, [...] did agree, with an exquisite vnitie.

One aduertisement of the sante Catarinus concerning his ma [...] writ­ten An aduertise­ment giuen by Catarinus. to the Synode in the [...] booke, is not to bee [...] the Author [...] uing not to be defrauded of his [...]) [...] that it was [...] pug­nancie, to say that [...] cer­taine he hath it, because no man can receiue a thing [...], which hee knoweth not to be giuen him, and without being sure he hath receiued, it [...]

[Page 231] But to returne to the Councell, the day after the Session a generall Con­gregation was assembled, to deliberate of, and put in order the matter to be digested in the next Session, and, for matter of faith, it being already deter­mined to follow the confession of Ausburg, the first point was of Ecclesia­sticall ministery, which the Lutherans say is authoritie to preach the Gos­pel, and to administer the Sacraments; and some resting vpon the first part, did propose that the Ecclesiasticall authoritie should bee handled, decla­ring all those functions, spirituall and temporall, which God hath giuen them ouer the faithfull, and are denied by the Lutherans. And this did generally please the Prelates, because it was a matter of an easie vnderstanding, with­out any crabbednesse of the Schoole, and where themselues might haue a part. But it was not gratefull to the Diuines, because those things were not handled in the Schooles; so that they should haue nothing to dispute, and must referre themselues for the most part to the Canonists. They said that the Augustanes doe not handle all Ecclesiasticall authoritie, but that onely of preaching; whereof there was as much decreed in the last Session as was sufficient; but in the second part there was matter that did cohere with iu­stification, The subiect of the next Session is the Sacraments. The Legates desire to pre­uent y ^e hand­ling of the au­thoritie of the Councell and Pope. that is, the Sacraments, which are the meanes to be iustified, and said it was more fit to make these the subiect of the next Session. The Legats, and their dependants adhered hereunto, in shew for the same reasons, but indeede for another more potent, because, in the other consideration, they might haue handled the authoritie of Councels, and of the Pope, and propo­sed many hard matters, not fit to bee mooued.

Hauing resolued to handle the matter of the Sacraments, it was conside­red that it was various and ample, not possible to bee comprehended in a Session, nor easie to bee determined into how many parts it ought to bee diuided. The Augustans made it short by taking away foure Sacraments, of which they ought to treate more exactly, to reestablish them: therefore that it was good to begin to discusse the Sacraments in generall, & charge was gi­uen to put in order the Articles drawen out of the Lutheran doctrine, descen­ding also to the Sacraments in particular, of as many as seemed easie to dis­cusse: and that the reformation might follow the definition of faith and do­ctrine, the abuses, occurring in the minister of the Sacraments, should be put together, ordaining a Congregation of Prelates and Canonists to discourse of the remedies, and to frame the Decrees, with order, that if they both hap­ned on the 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 [Page 232] 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 [Page 233] 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 [Page 234] 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 [Page 235] 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 not absolutely necessarie. There was another opini­on also to be condemned, which said, That the Sacraments were not neces­sarie in the Church, because it is certaine, they are not necessary to euery one, yea, that some are incompatible, as Order, and Matrimonie. Yet the more common opinion was, that the Article should bee condemned absolutely, for two reasons: one, because the necessitie of one is sufficient to make the Article false, as it lieth; the other, because they are all necessary in some sort some absolutely, some by supposition, some by conueniencie, and some for greater vtilitie. But many maruailed, that Articles of Faith should bee esta­blished, in such multiplicity of equiuocation. For whose satisfaction, when [Page 236] the Canons, were composed, there was added, condemning him that held the Sacraments not to be necessarie, but superfluous; inlarging by this last terme the signification of the first.

Many were of opinion that the other part of the Article ought to bee omitted, because it was defined in the last Session, that faith onely was not sufficient: and Marinarus sayd that the distinction of the Sacrament in vow, was vsed by the Schoolemen, but was vnknowen to antiquitie, and full of difficulties. For in the Acts of the Apostles, when Cornelius the Centurion was instructed, the Angel sayd, his prayers were acceptable to God before hee knew the Sacrament of Baptisme, and other particulars of Faith; and all his familie, hearing the Sermon of Saint Peter, receiued the holy Ghost before they had been instructed in the Doctrine of the Sacraments: and after the holy Ghost receiued, they were instructed concerning Baptisme, by Saint Peter; so that hauing no knowledge of it, they could not receiue it in vow; and the Thiefe vpon the Crosse, then onely illuminated by the vertue of CHRIST, knew not the Sacraments, nor could make any vow of them. And many holy Martyrs, conuerted in the heate of persecution, by seeing the con­stancie of others, and presently taken and put to death, one cannot say, but by diuination, that they knew the Sacraments and could make a vow. There­fore it was better to leaue that distinction to the Schooles, and to put it in the Articles of faith. The common opinion was to the contrarie, saying, that although the words of the distinction were new and scholasticall, yet one must beleeue that the thing signified was taught by CHRIST, and is an Apostolicall tradition: and for the examples of Cornelius, the Thiefe, and Martyrs, it is to bee vnderstood, that there are two sorts of vowes of the Sacrament; the one explicite, the other implicite; and, at the least, this se­cond is necessarie: that is, that they had not the vow actually, but would haue had it, if they had been informed. These things the others granted to be true, but not obligatorie, as Articles of faith. The difficulties, in which they could not agree, where referred to the Synod, that is to the generall Congregation.

As it hapned also in the third Article; which, though euery one thought to be false, yet all did agree, that, in regard of the necessitie and vtilitie, Bap­tisme Concerning the dignity of the Sacra­ments. doth proceede; in regard of the signification, Matrimony; in regard of the dignitie of the Minister, Confirmation; in regrad of diuine worship, the Eucharist: but because one cannot say, without a distinction, which is more worthy, it is better to omit the Article, which cannot bee vnderstood with­out subtiltie. Another opinion was, that all the respects of dignitie ought to bee expressed. And another, that the clause should bee added to the Article; that is, according to the diuers respects. This opinion was most followed, but did much displease those, who could not endure that the Synode should abase it selfe to these scholasticall fooleries, (for so they called them) and beleeue that CHRIST would haue these weake opinions brought into his faith.

Although that the fourth Article ought to bee condemned; yea, that it was necessary to amplifie it, condemning the doctrine of Zuinglius in par­ticular; The fourth Article is ge­nerally con­demned. who will haue the Sacraments to bee but signes, by which the faith­full [Page 237] are discerned from infidels; or Actes, and exercises of the profession of Christian faith, hauing no other relation to grace, but as signes that one hath receiued it. After they treated of condemning those who denye that Sa­craments doe conferre grace, to him that putteth not a barre, or doe not con­fesse, that grace is contained in the Sacraments and conferred, not by vertue of faith, but Ex opere operato. But comming to expound how they are con­tained, and their causalitie, euery one did agree, that grace is gained by all Whether the Sacramēts do confer grace Ex opere ope­rato. those actions that excite deuotion, which proceedeth not from the force of the worke it selfe, but from the vertue of deuotion, which is in the worker; and these are said in the Schooles, to cause grace, Ex opere operantis. There are other actions which cause grace, not by the deuotion of him that wor­keth, or of him that receiueth the worke, but by vertue of the worke it selfe. Such are the Christian Sacraments, by which, grace is receiued, so that there be no barre of mortall sinne, to exclude it, though there bee not any deuotion. So by the worke of Baptisme, grace is giuen to the infant, whose minde is not mooued toward it, and to one borne a foole, because there is no impediment of sinne. The Sacrament of Chrisme doeth the like, and that of extreame vnction, though the sicke man hath lost his me­morie. But hee that hath mortall sinne, and doth perseuere actually, or ha­bitually, cannot receiue grace, by reason of the contrarietie, not because the Sacrament hath not vertue to produce it Ex opere operato, but because the receiuer is not capeable, being possessed with a contrarie qualitie.

Though they all agreed in this, yet they differed, because the Dominicans did affirme, that how be it grace is a spirituall qualitie, created immediately by GOD, yet it is an instrumentall and effectiue vertue in the Sacraments, which causeth a disposition in the soule to receiue it. And therefore it is said that they containe grace; not that it is in them as in a vessell, but as the ef­fect in the cause, alleadging a subtill example, as the chezill is actiue, not onely in scabling the stone, but in giuing forme to the Statue. The Fran­ciscans The Francis­cans and Do­minicans can­not agree a­bout the manner ho [...] the Sacra­ments doe containe grace. said that it could not be conceiued, how God, being a spirituall cause, can vse a corporall instrument, for a spirituall effect, as is grace; they did ab­solutely deny all effectiue or dispositiue vertue in the Sacraments; saying they haue no vertue, but by the promise of God, that so often as they shal be ad­ministred, he will giue his grace to them. Therefore it is sayd they doe con­taine it, as in an effectuall signe, not by any vertue of their owne, but by a Di­uine promise, of infallible assistance to the ministerie. Therefore it is a cause, for that the effect doeth follow, not by any vertue of its owne, but by the promise of God, to giue grace at that time; as the merite is cause of the reward without any actiuitie. This they prooued not onely by the autho­ritie of Scotus, and Saint Bonauenture, their Diuines, but by Saint Bernard also who saith that grace is receiued by the Sacraments, as a Canon is inuest­ed by the booke, and a bishop by the ring. The reasons were expounded on both sides, with great prolixitie and sharpenesse. And they censured one an­other. The Dominicans said, that the other opinion was neere to Luthe­ranisme, and the others, that theirs, being impossible, gaue occasion to the heretikes to calumniate the Church. Some good Prelates desired though [Page 238] without effect) to make peace, saying, that in regard they agreed in the con­clusion, that the Sacraments conteine and are cause of grace, it did little im­port in what manner, and that it was better, not descending to particulars, to stand in the generall. But the Fryars replied that they spake not of words, but of establishing, or annihilating the Sacraments. There would neuer haue been an end, if the Legate Sancta Croce had not giuen order that they should passe to that which remained, and that afterwards they should returne to examine whether it were necessary to decide the point, or to leaue it.

The Legates called vnto them the generals of the orders, and prayed The Legates vse meanes to represse the dangerous libertie of the Fryars. them to cause the Fryars to treat with modestie and charitie, without par­tialitie to their owne sect, shewing they were called to speake against here­sies, and not to make new arise by disputes. And they wrote thereof to Rome, shewing how dangerous the libertie was which the Friars did assume, and to what it might come. And they told the Pope that a moderation was necessary. For there being a fame spred of those dissensions, and censures which one partie pronounced against the other, it must needs raise scandall, and small reputation of the Councell.

It was thought fit to omit the fifth Article, as decided in the former Ses­sion. But Friar Bartholmew Miranda called to minde that Luther, by that pa­radox of his, that the Sacraments doe not conferre grace, but by exciting faith, drew also a conclusion, that those of the old, and of the Euangelicall law, are of equall vertue; which opinion was to bee condemned, as con­trary to the doctrine of the Fathers, and the Church; all hauing said, that the olde Sacraments were onely signes of grace, but the new conteine it and cause it. No man did contradict the conclusion, but the Franciscans pro­posed: that it should not bee sayd of the old Law, but of Moses Law, in re­gard that Circumcision it selfe did cause grace: but it was not a Mosaicall Sacrament; for CHRIST also said, it was not of Moses, but of the Fathers; and also because other sacrifices, before Abraham, did conferre, and cause grace. The Dominicans replyed that Saint Paul sayd plainely, that Abra­ham had receiued the Circumcision onely for a signe; that hee being the first vnto whom it was giuen, it is as much as to say it was instituted onely for a signe. And the questions of the manner of conteining, and causing grace, re­turned into the field. Friar Gregorie, of Padua, said hereupon, that it was a cleere case in Logique, that things in the same kinde haue identitie and diffe­rence among themselues. If the old Sacraments and ours had onely dif­ference, they would not all bee Sacraments, but equiuocally; if onely iden­titie, they would bee absolutely the same thing. Therefore they must be­ware to put difficultie in plaine matters for some diuersitie of wordes; and that Saint Augustine had sayd, that these and those, are diuers in the signe, but equall in the thing signified. And in another place, that they were diuers in the visible species, but the same in the intelligible signification; and that else where he puts a difference, that those were promissiue, and these demon­stratiue: which another doth expresse in another terme, that those were pre­nunciatiue, and these contestatiue. Whence it plainely appeareth, that they agree and differ in many things; which no sensible man can deny: and therefore it was wisedome, not to put that Article in the beginning, neither was it to [Page 239] any purpose to touch it in the present Decree. Another opinion came forth, that the opinion of the Lutherans, and Zuinglians, was to bee condemned, without descending to the particulars. For they say, there is no diffe­rence, betweene the old and new Sacraments, but in the Rites. But it hath beene shewed, that there are other differences; and therefore, they are to be condemned for this onely, without descending to shew what those differen­ces are.

But the sixt was censured by the Dominicans, who said it was proper to the Euangelicall Sacraments to giue grace, and that the old did not giue it, but onely by the vertue of deuotion: and that this was the opinion of Saint Thomas. They alleadged, for a principall ground, the determination of the Florentine Councell, that the Sacraments of the old Law did not cause grace, but did figure, that it must bee giuen by the passion of CHRIST. But Because S. Bondaenture, and Sootus did maintaine, that the Circumcision did conferre grace Ex opere operato, Scotus adding, that, immediatly after the sinne of Adam, a Sacrament was instituted, in which a grace was giuen to babes by vertue of it, that is, Ex opere operato, the Franciscans said the Article was true, and could not be censured, and that if, as Saint Thomas said, children, before CHRIST, were saued by the fathers faith, the state of Christians was worse. For now the fathers faith doth not helpe the children, without Baptisme; and Saint Austine saith, that the childe that is caried by the father to be bap­tized, if hee die in the way, is damned. So that if faith onely did then suf­fice, the condition of the sonnes of Christians is now worse. In these diffi­culties, many did propose, that the Article, as probable, should bee o­mitted.

To leaue out the seuenth and eighth, there was a great agreement. But in Concerning the Character imprinted by the Sacra­ment. the ninth of the Chalacter, Friar Dominicus Soto, endeauoured to declare, that it hath foundation in the holy Scripture, and hath euer bin held in the Church for an Apostolicull Tradition: and though the name hath not been vsed by the Fathers, yet the thing signified is most ancient. Others did not grant him so great a scope, because it did not appeare, that Gratian, or the Master of the Sentences, had made any mention thereof. Yea, Iohn Scotius said, that it was not necessary, by the words of the Scripture, or of the Fathers, to af­firme it, but onely by the authority of the Church; a thing vsuall with that Doctor, to denie things with a kinde of courtesie. It was worth the knowing what thing they meant it should be, and where situated, in such multi­plicity of Schoole-opinions: some making it a quality; and amongst those were foure opinions, according to the foure kindes of the qualities; some a spirituall power; some an habite or disposition; others a spirituall figure; and the opinion that it was a sensible metaphoricall quality, did not want abettors. Some would haue it a call relation, some, a fabrique of the minde; who were to declare how farre it differed from nothing. The same variety, of opinions concerning the subiect, was trouble some; some placed it in the effende of the soule; some in the vnderstanding; some in the will, and there wanted not, who gaue it place in the hands and tongue. Ierome of Portu­gall, a Dominican Friar, thought that the Sacraments did imprint a spirituall quality, before the comming of grace; and that it was of two sports: one bib [Page 240] which can neuer bee abolished, the other which may bee lost, and regained; the former whereof is called a Character, and the later a certaine ornament. The Sacraments which giue the first, cannot bee reiterated, because their ef­fect euer remaineth; the others may, when their effect is lost. This caried a faire shew, but was not approoued by many, because there was no other author to be found of that ornament, but Saint Thomas; who also, though he begat it, yet did not thinke it worthy of education. But howsoeuer, all agreed in this generall, that three Sacraments haue the Character; yet some did say modestly, that it was to bee approoued as more probable, not as ne­cessary: Three Sacra­ments haue a Character. others on the contrary, that it was an Article of Faith, because In­nocentius the third, made mention of it, and was so defined by the Councell of Florence.

The Article, that the honesty of the Minister was not necessary, was so discussed by Saint Austine, in so many bookes, against the Donatists, that the Diuines did all agree: and besides it was alleadged, for a principall ground, that the Article was condemned, by the Councell of Constance, amongst the errors of Iohn Wickliefe.

They all condemned the eleuenth Article, as contrary to the Scripture, Tradition, and vse of the vniuersall Church.

The twelfth, of the formes of the Sacraments, was distinguished, as re­ceiuing two sences: vnderstanding by forme, either the essentiall words, as it is sayd, that euery Sacrament hath, for matter, the sensible element, and, for forme, the word; or vnderstanding, by forme, all the forme and rite of the Ministery, which includeth many things not necessary, but decent. And they thought fit to make two Canons thereof; by the first, condemning him of heresie, that sayth, that the forme may be changed, being instituted by CHRIST. But, for the second sense, though accidentall things may receiue mutation, yet when any rite is brought in by publike authority, or recei­ued and confirmed by common vse, it should not be in euery mans power to change it, but onely in the Popes, as Head of the Church vniuersall, when it is conuenient for some new respect.

In the thirteenth, of the intention of the Minister, they could not dissent from the Councell of Florence, which holds it necessary: but what intention Concerning the intention of the Mini­ster in the ad­ministration of the Sacra­ment. was required, was hard to expresse, in regard of the variety of opinions a­bout the efficacie and vertue of the Sacraments: because there cannot bee the same intention of two, who haue diuers opinions. The common an­swere was, that the intention to doe as the Church did, was sufficient. Not­withstanding this exposition, the difficulties remained, for that mens opi­nions what the Church is, beeing diuers, their intention in administring the Sacrament, would prooue various also. It seemed they might say, it was not different, when all had the same aime, to doe that which hath been in­stituted by CHRIST, and obserued by the Church, though a false Church be taken for a true so that the rite of the one and the other be the same.

In this particular, the Bishop of Minori proposed a thing worthy to be re­peated A discourse of the Bishop of Minori about the intention of the Mini­ster. heere, and esteemed by all to deserue great consideration. Hee sayd, that to the Lutherans, who giue no other vertue to the Sacraments, then to excite faith, which notwithstanding may bee stirred vp some other way, it [Page 241] did little import to receiue the true Sacrament. Whereupon they say it is not necessary, and thinke it not conuenient, that the malice of a wicked Mi­nister, who hath no intention to conferre the true Sacrament, should bee able to hurt, because wee are to regard what the faithfull receiueth, and not what is giuen. But amongst the Catholikes, who doe truely attribute to the Sacrament power to giue grace to him that doeth not resist it, seeing it happeneth very seldome, that grace is obtained by any other meanes, sure­ly little children, and many who haue but small vnderstanding, are saued no other way. And ordinary men haue so weake a disposition, that it would not suffice without the Sacrament. And those few, who, as Phonixes, haue a perfect disposition, yet doe receiue greater grace by the Sacrament. Therefore it much concerneth a Christian to bee assured, that hee recei­ueth that which is true and effectuall. If a Priest, hauing charge of foure or fiue thousand soules, were an infidell, but a formall hypocrite, and in ab­soluing the penitent, baptizing of children, and consecrating the Eucharist, had an intention not to doe what the Church doeth, it must bee sayd that the children are damned, the penitent not absolued, and that all remaine without the fruit of the Communion. Neither is it enough to say, that faith supply­eth; because it doth not helpe children at all, according to the Catholike do­ctrine, nor others, so much as the Sacrament: and to attribute so great ver­tue to faith, were to take all vertue from the Sacraments, and to fall into the Lutheran opinion.

Hee considered how a tender Father would be afflicted when his sonne was about to die, if hee doubted of the intension of the baptizing Priest. So hee that feeleth himselfe of a weake disposition, and is to bee baptized, what anxietie will he haue, that perhaps the Priest is a counterfeit Christian, and mocketh him, not meaning to baptize him, but onely to wash him in iest. And the same may bee feared in confession, and receiuing the Eucharist. He added, if any sayd these cases were rare, would to God it were so, and that, in this corrupt age, wee had not cause to doubt they were many. But suppose they are very few, or but one onely. Let there bee a knaue Priest, who fay­neth, and hath not an intention to administer the true Baptisme to a childe, who after, being a man growen, is created Bishop of a great Citie, and liueth many yeeres in that charge, so that hee hath ordained a great part of the Priests; it must bee said, that hee, being not baptized, is not ordained, nor they ordained, who are promoted by him. So, in that great Citie, there will bee neither Eucharist, nor Confession, because they cannot bee without the Sacrament of order, nor order without a true Bishop, neither can hee receiue order who is not baptized. Behold millions of nullities of Sacraments, by the malice of one Minister, in one Acte onely. And hee that thinketh that God supplyeth by his omnipotency, and prouideth against these dayly occur­rences by extraordinary remedies, will sooner make one beleeue that God, by his prouidence, hath prouided that such accidents should not happen. Therefore the Bishop said to euery inconuenience; God hath made proui­sion heerein, by ordaining that to bee a Sacrament which is administred, ac­cording to the rite instituted by himselfe, though the Minister haue another inward intention. And hee added that this doeth not crosse the common [Page 242] doctrine of the Diuines, or the determination of the Florentine Councell, which requireth intention, because the inward intention is not to bee vnder­stood, but that which is manifested by the externall worke, though inwardly it bee contrary. And so all inconueniences are remooued, which otherwise are innumerable. Hee brought many reasons for proofe, and at last the example written by Sozomene; That the children of Alexandria, being at play by the Sea side, did imitate, in iest, the actions vsed in the Church, and Athanasius, created Bishop of the play, did baptize other children not baptized before; whereof Alexander, of famous memorie; Bishop of Alexandria, being Athanasius being a child did baptize other chil­dren. aduertized, he was troubled at it, and called the children, and asked what their Bishop had done, and said vnto them: and vnderstanding that all the Ecclesi­asticall rite was obserued, by the Counsell of other Priests, did approoue the baptisme; which could not bee maintained, if such an intention, as others spake of, were required, but might well bee in that manner that himselfe did expresse it.

The Diuines did not approoue this doctrine, yet were troubled, and The opinion of the Bishop of M [...] was not receiued. But a yeere af­ter he publi­shed a little Booke to shew that the Synod was of his minde. knew not how to resolue the reason: But they still defended that the true intention of the Minister was necessary, either actuall, or virtuall, and that without it the Sacrament was not of force, notwithstanding any externall demonstration. I must not refraine to shew also (though it bee an antici­pation of the fit time) that howsoeuer the Synode did after determine ab­solutely that the intention of the Minister is necessary, yet this Prelate re­mained firme, and, in a little Booke that hee wrote of this Subiect a yeere af­ter, did say that the Synode of Trent was of his opinion, and that the deter­mination ought to bee vnderstood in his sence. There was no difficultie in condemning the last Article, by reason of that which hath beene said by others.

The matter of Baptisme, in the third Article, gaue them greater trouble, what that Baptisme is, which is giuen by the heretikes. All grounded them­selues vpon the Schoole-doctrine, receiued by the Florentine Councel, that a Sacrament requireth matter, forme, and intention, and that water is the mat­ter, the expression of the Act in the name of the Father, the Sonne, and the holy Ghost, the forme; and to doe what the Church doeth, the intention. Whereupon they established an vndoubted conclusion, that those heretikes haue true baptisme, and agree with vs in these three things; which they sayd was receiued by an Apostolicall tradition, established long before by Pope Stephanus the first, in the beginning of the third age, and approoued by all the Church following. But those that vnderstand antiquitie doe know, that this was not the opinion of Stephanus, in whose time, matter, forme, and in­tention were not heard of. For that Pope did thinke absolutely that those who were conuerted from any heresie whatsoeuer, ought not to bee rebap­tized; though, in those times, the heretikes, except some few Montanists, were Gnostiques, who vsed extrauagant baptismes, by reason of the exorbitant opi­nions which they held, of the diuinitie, and person of CHRIST. And it is certaine that those Baptismes had not the forme which is vsed now, and yet the Church of Rome did the receiue to repentance, euery sort of here­tikes indifferently, without rebaptizing them. The Bishops of Africa and [Page 243] Cappadocia were directly opposite, saying, that all [...] were to be rebapti­zed. In the Councel of Nice a middle course was [...] is, that the Cathari should not bee rebaptized, but the Paulianists and [...]ists should: The Councell of Constantinople did name many heretikes which were to bee re­baptized; and others to bee receiued to baptisme with them, in whom it would bee hard to shew that the same forme was vsed. But (which is of more importance) Saint Bernard doeth witnesse, that the Nouations, Eucra­tiques, Saccofors were not rebaptized in Rome, whom notwithstanding hee did rebaptize; neither did that Saint thinke this diuersitie to bee absurd: onely hee said, it would bee good to assemble many Bishops to resloue vp­on an vniforme proceeding. But giuing no more heede to these things then to fables, they held the current doctrine, that an heretike doth truely bap­tize, if he vseth the words, and hath the intention of the Church.

The fourth Article; that Baptisme was Repentance, in regard of the force of the speech, was held by many not to bee false, alleadging the E­uangelist, who saith, that Iohn preached the Baptisme of Repentance; and that Paul, in the sixt to the Hebrewes, calleth Baptisme by the name of Repentance. And so many Fathers haue sayd the same, that the Article could not bee condemned, except it did say: that Baptisme was the Sacrament of Penance. But because it seemed in this sence to bee the same with the sixteenth Arti­cle, many thought fit to leaue it.

The 9. and 10. belonging to the Baptisme of Iohn, many were of opi­nion that they ought to bee omitted. For not speaking of those of the old law, it was lesse fit to speake of that which was in the middle, in regard their scope was to handle the Sacraments of the new law. But others said, that the heretikes minde was, not to exalt the Baptisme of Iohn, and to make it equall Whether the Baptisme of Iohn & Christ be equall. with that of CHRIST, but to abase that of CHRIST, and to make it equall with Iohns baptisme; inferring, that, as this did not giue grace, but was a pure signification, so was ours also, which is a most formall heresie.

In the eleuenth of the Rites, some would haue the substantials distin­guished from others, and said, that those onely cannot be omitted without sinne. Others would exclude the case of necessitie onely, and that other­wise it was not lawfull to omit any whatsoeuer; for in regard the Church, gouerned by the holy Ghost, hath ordained them, they are necessary by the precept, though not by the substance of the Sacrament. They alleadged many Chapters of the Popes, and Councels, all which would prooue vaine, if euery one might change as he listeth. That part which speaketh of immer­sion, though it bee a more expresse figure of the death, buriall, and resurre­ction of CHRIST, yet it was condemned by all, and many places of the Pro­phets were alledged, where aspersion, or effusion of water is spoken of, all which, they sayd, ought literally to be vnderstood of baptisme.

All set themselues against those three which speake of the baptisme of children, alleadging the doctrine of the ancient Fathers and Schoolemen; and many inuectiues were made against Erasmus, attributing vnto him the Erasmus is taxed. inuention of the fifteenth, saying, it was impious and pernicious, and would open a way to abolish all Christian Religion: adding, that if the children of the vncircumcised Iewes, comming to age, were bound to keepe all the law, [Page 244] and were punished for transgressing it, it was [...] compell the sonnes of the faithfull to obserue the Christian law; that th [...] had deseruedly condemned the Article, and so ought the Synod to ded.

They concluded, that the sixteenth was conteined in the former Articles, because it did take away Penance, one of the seuen sacrament. But all said, that the last was contrary to the proper ministry of baptisme, in the very be­ginning whereof the catechized is admonished; that if hee will haue eternall life, it is necessary to obserue all the commandements.

In the Articles about confirmation, there was no difference; and all, Of Confirma­tion, Chrisme, and Vnction. for their ground, did alleadge the Councel of Florence. And that which is said in the third Article, that yong men did formerly giue an account of their faith in the presence of the Church, was generally decided, that, not beeing vsed in these times, one ought to beleeue it was neuer vsed before; for the Church would neuer haue intermitted that ceremonie. Many places of Councels and ancient writers were alleadged, making mention of Chrisme, and Vnction, which cannot agree to instruction or examination. There­fore they concluded, that it was a most vaine ignorance, to change so princi­pall a Sacrament, against the common meaning of all the Church, into a rite perhaps vsed in some particular place, but neuer vniuersally, as the Vnction of the Chris [...]

Vpon the last article there was much difficultie, in regard Saint Grego­rie, Whether one­ly the Bishop be minister of Confirmation. the Pope, did graunt the ministery to simple Priests. The Franciscans, according to the doctrine of Saint Bonauenture, followed by Iohn Scotus, and their order, which doeth attribute the ministery to the Bishop onely, as Pope Adrian the sixt did also maintaine, answered, that it was a permission onely for that time, and against the Popes will, to auoide the scandall of those people: or else that the Vnction, permitted by Gregorie, was not the Sacra­ment of confirmation. Which answere not pleasing Saint Thomas; because it did not wholly free the Pope from hauing erred, hee found a temper, and said, that though the Bishop bee the minister of Confirmation, yet, with the Popes permission, it may bee administred by the Priest. Others opposed, and said that the doctrine of the Romane Church was absolute, that the ministers of Sacraments are instituted by CHRIST, whom though the Pope can command to the exercise of the ministerie, yet hee cannot make the Sacrament to be of force that is administred by others, nor nullifie that which is conferred by the minister, instituted by CHRIST, though against his commandement. And therefore if CHRIST hath instituted the Bishop for minister, the Pope cannot make that grant to the Priest; if CHRIST hath granted that the Priest may doe it, the Pope cannot hinder him. For it would seeme a strange thing, that in the other Sacraments, being all of grea­ter necessitie, CHRIST should prescribe the minister, without leauing any libertie vnto men, and in this, which may at any time bee deferred, vse a singularitie, whereof, for sixe hundred yeeres, vntill the time of Gregorie, no man had made any mention, building an Article of faith vpon foure words, spoken by occasion: and if the epistle had been lost, no man would euer haue inuented that distinction, vnusuall in such a matter, nor to bee applied to any thing but to this place of Gregorie.

[Page 245] Others, being not satisfied with the resolution of either party, did pro­pose, that the words of the Florentine Councell should bee taken. Some thought fit, onely to condemne him that would say, that the Priest, and not the Bishop onely, is the ordinary Minister; giuing by the word (ordinary) power to inferre, therefore there is another extraordinary, or to say, that there can bee no other, because the Sacraments haue no Minister, but Or­dinarie.

While the forenamed Articles, were discussed by the Diuines, in the Con­gregation A Decree of Reformation conteyning sixe heads. of the Canonists, assembled to collect, and remedie the abuses, concerning the Sacraments in generall, and, in particular, of Baptisme, and Confirmation, a Decree was made conteyning sixe heads: which said thus in substance. That the Synode, desiring to remooue the abuses, brought in by men or time, and to teach the Ministers of Churches, and all the faith­full, how to gouerne themselues in obseruing, ministring, and receiuing the Sacraments, doeth ordaine. 1. That the Ecclesiasticall Sacraments, shall bee freely conferred, without taking or demanding any thing for them, vnder any pretence whatsoeuer, and no chest, vessell, cloath, or any such thing shall bee shewed, by which a demand may bee intimated; nor the Sa­crament shall bee denied, or deferred, vpon pretence of any long and ancient custome, not to conferre them before some certaine stipend bee paid, or sa­tisfaction of some debt, considering that neither custome, or length of time, doeth diminish the sinne, but rather increaseth it: and the offenders shall bee punished according to the lawes, made against symoniacall persons. 2. The Sacrament of Baptisme, shall not bee conferred in prophane places, but in Churches onely, except in case of necessitie, and when the children of Kings, and Princes are to be baptized, according to the constitution of Clement the fifth; which shall not take place in all that haue dominion, but onely in great Princes. Neither shall the Bishop giue the Chrisme, but in seemely ornaments, and in the Churches, sacred places, or Episcopall houses. 3. The Sacrament of Baptisme shall bee administred by able Priests, in the mother Churches onely, except, by reason of great difficulty to goe to them, the Bishop thinke fit to grant it to other Churches, or that it hath been gran­ted time out of minde: in which Churches, holy water, taken from the mo­ther Church, shall bee kept in a cleane and decent vessell. 4. In Baptisme and Chrisme, there shall bee allowed but one God-father, who shall neither bee infamous, nor excommunicated, nor interdicted, nor vnder age, nor a Monke, nor any that cannot performe what he promiseth. And in Chrisme, hee shall not bee receiued for a god-father, who hath not receiued Chrisme himselfe. 5. To take away the abuse, practised in many places, to carry about the water of Baptisme, or christened children, with their forehead bound, to make many god-fathers, by washing of the hands, or loosing the forehead, the Priests, in regard no compaternity is contracted by these meanes, shall not permit the water of Baptisme to bee carried out of the Church, but shall cause it to bee cast into the Sacrary, and the Font to bee shut vp. And the Bishops, when they giue the Chrisme, shall make two clerkes stand at the Church doore, to vntie and wash the foreheads, of those that haue receiued the Chrisme, not suffering any that is tied to goe out of [Page 246] the Church. 6. The Bishops shall bee diligently carefull, not to confirme any who is excommunicated, interdicted, or in mortall sinne.

And though the Canonists did more easily agree in these Decrees, then the Theologues in their discussions, yet some differences were amongst them; for resolution whereof, because after long disputation, they could not agree, they put them informe, and referred the decision to the generall Congregation. The first doubt was, whether vnto these wordes, that Difficulties referred to the generall Con­gregation. is, that nothing shall be required or demanded, it should bee added, or recei­ued. The second, whether they should adde these words; vnder pretence of any custome whatsoeuer. The third, whether they should vse some words, to signifie, that the Synode doeth not prohibite valuntary oblations, or doth prohibite them onely, when they are giuen in regard of the Sacra­ment, and not for other respects of pietie, or whether the Decree should bee left in its vniuersality.

But there was the same difficulty, in the generall Congregation, impossi­ble In which they could not be decided. to bee reconciled. Those that required the additions, not to receiue, or pretend custome, alleadged the Gospel; Freely you haue receiued, freely giue; and many Canons, anathematizing him that giueth or receiueth a temporall thing, for a spirituall. That custome, against the law of God and nature, is corruption, and cannot take place. That in the title of simonie, the custome of giuing, or receiuing, for possession of benefices, benedictions of marri­ages, for burials, benediction of the Chrisme, for oyle, or for the ground of the buriall, is reprehended and condemned. Which the rather ought to be applyed to the Sacraments, in regard, if that bee not prohibited, nothing is done, because the corruption is vsed in all places, and euery one will ex­cuse himselfe with it. That as the custome of receiuing any thing before, is condemned in the Decree, so the custome to receiue after, ought to bee con­demned, by the same reason; or else, by condemning that, this is approoued. And for voluntary oblations, they would haue it generally forbid, to giue or receiue any thing a little before, or a little after, for any respect whatsoe­uer; because, in respect of the time, one may presume that it is giuen for the Sacrament. And heere the glosse was alledged, which saith, that howsoeuer it is a worke of pietie, to put money into the boxe, yet to doe it in time of receiuing the Sacrament, breedeth suspition of simonie: and therefore that the time is to bee respected, which may make a thing seeme euill, which o­therwise may bee accounted good. That God doeth command, to take away all occasion of scandall, and to absteine from all appearance of euill. And therefore that the Sacraments may bee purely administred, they would haue voluntary oblations absolutely forbid, in time of administring the Sacraments, exhor­ting the faithfull, to vse them, in other times and occasions.

On the other side was alleadged, that the fourth Councell of Carthage granteth the receiuing of what is offered for baptizing of Children; and that the Diuines, hauing determined that no temporall thing shall be receiued for the Sacrament, doe consent withall, that one may receiue for the paines in administring them, and much rather when it is giuen or receiued, not in re­spect of the Sacrament, but by way of almes, or else the Laity would haue no occasions to exercise workes of charity, and the poore Curates would not [Page 247] be able to liue. They alleadged the authoritie of Saint Paul, That it is not lawfull to muzzel the Oxe that treadeth the corne, and that he that serueth at the altar should liue by it. That it should neuer be confessed that any custome is introduced to giue or receiue any thing, for the ministring of the Sacra­ments; because it being generally vsed, it would bee as much as to say, that a pernicious abuse hath beene tolerated, yea approued in the Church vniuer­sall. Therefore that they ought not to speake of breaking a custome that was neuer in vse; least thinking to remedy that which is not euill, but so e­steemed by the tendernesse of some mens consciences, the Church should receiue a mortall wound. Their principall reason was that Innocentius the third, in the generall Councell, in the Chapter, Ad Apostolicam, doeth not onely declare the custome of making oblations, in the administration of Sa­craments, to be lawfull, and ordaine it should bee obserued, but that the Bi­shop should be punished, in case he should go about to change it. Therefore to determine the contrary now, would be to condemne, very scandalously, a Pope & a general Councel, as approuers and defenders of a pernicious error.

It was replyed by the other side, that the Statute of the Councell of Car­thage doth condemne, seuerely, the exaction, and doth tolerate the voluntary oblation: but that it was amended by the Councell of Heliberum, which for­biddeth the vse, obserued in those times, that the baptized should put some money into the font. That the inuentiō of the Diuines, distinguished the mi­nistery of the Sacrament from the paines in administring it, and the distin­ction to receiue in respect of the Sacrament, or of some thing else, and that of the first and second intention, are metaphysicall, and chimericall, consi­dering the words of the Gospell, are deliuered in absolute termes, not sub­iect to cauill, or glosses, which doe marre the Text: That God by Moyses and Saint Paul, prohibiting the muzzell, doth meane that food should not bee denyed to the hungry beast, yet that he should not be filled with superfluity. That the pouertie of the Cleargie could not be pretended, hauing not onely competent, but abundant reuenues. That the abuse is that the gouernors of Churches reside not in their benefices, and yet will receiue all the fruites, hiring the incertaintie to poore seely Priests, who are forced to sell all to keepe themselues aliue. That they should rather make prouision that all should reside, by which meanes they would haue more then enough for their maintenance, and should not need to sell the Sacraments. And by this occasion they began againe to dilate of residencie, and of the good that would follow declaring it to bee, De iure diuino. That if any benefice with cure of soules bee small, prouision should bee made, by vniting other simple benefices, and in case there were no other way, by causing the people to con­tribute for their maintenance. That it is better, and pleaseth God more to confesse the error past, and to redresse it, then to defend it, and perseuere. And the Cardinall of Monte, who otherwise did not seeme inclined to refor­mation, was peremptory in this, answering those that alleadged the au­thoritie of Innocentius the third, and the generall Councel, that they did great wrong to that Pope and those Fathers, to say they defended so great an a­buse, and that they shewed their ignorance. For if they reade the 3 chapter of the same Councell, which is the third before that which they haue alledged, [Page 248] they might haue seene the meaning very plainely, and how those Fathers did forbid all exactions, condemning also the custome to the contrary. And, in that Chapter, the customes to giue any thing for administring the Sacra­ments are not allowed, but others, being lawfull, honest, and in fauour of the Church, are permitted, as tenthes, first fruites, oblations vsually made to the altars, canonicall portions and such other laudable vsances; alleadging that the Chapter was so vnderstood by Bartolus and Romanus.

The Fathers deputed to make the decrees in matter of faith considering Anathema­tismes framed. the opinions of the Diuines, and the conclusions in which they agreed, lea­uing and distinguishing the Articles according to their direction, and ran­ging them in a better order, framed 24. Anathematismes, concerning the Sacraments in generall, ten of Baptisme, and three of Chrisme: which were expressed in such a forme, as that no Catholique opinion was condemned, and all parties satisfied. But in composing the Heads to expresse the doctrine, It was hard to expresse the doctrine, and to displease no persons, as was done in iustification, it was not possible to vse the tearmes of one opi­nion, but that another seemed to be disallowed; which neither pleased the Doctors for the affection they bare to their owne sect, nor the Legates and Neutrals, for feare of sowing new diuisions: But not beeing able to expresse the doctrine so nicely, but that more then one of the parties would bee lost, they referred it to the generall congregation, to define how the Sacraments doe containe and cause grace.

The Congregation was no lesse perplexed then the Deputies. One part inclined to omit wholy the matter of doctrine, and to passe with the Ana­thematismes onely, as they did in originall sinne. Another part would haue the doctrine by all meanes, alleadging the reasons vsed, when they treated of iustification; that it was necessary to follow the example then begun: and that all diligence should be vsed to satisfie all parties. But at the last they sayd it must be done, and that there was no danger of diuision. For the Di­uines, present in Councel, though they sharply defend their owne opinions, yet they doe referre themselues to the Synode, which the absent will assured­ly doe also. Therefore they should not refraine to doe the businesse exactly, that the heretiques may be conuinced. This opinion had preuailed, but that Iohn Baptista Cigala, bishop of Albenga, and Auditor of the Chamber, did strongly oppose: who said, it was neuer found in any Story, that euer any man was willing to haue his opinion condemned, and though all the Ca­tholiques referre themselues to the iudgement of the Church of Rome, yet, if their opinion were reiected, they would not referre it, but defend it more obstinately, fortifying thēselues the more by reason of opposition; by which meanes, of sectes, heresies doe spring. Therefore that the best way was to tolerate all the opinions, and to take care that none condemne another, but that all may liue in peace. Neither is there such contrarietie betweene them, that vsing this moderation, any inconuenience can arise; whereas, without it, euery verball difference or little trifle is able to deuide the whole world. That many opinions of the moderne innouators might haue been tollerated, if they had beene modestly maintained, without condemning the Church of Rome, and the doctrine of the Schooles. This constrained Leo to retor [...] against Luther those arrowes, which he had first shot against the Apostolike [Page 249] Sea. In sum, the wife Prelate said, that the vsuall protestations of the Doctors to referre themselues to the Church, were termes of good maners and reue­rence, which should be answered with as much respect, by keeping theselues neutrall between the contrarieties. That it is fit, that he that would bee re­spected should giue respect againe: and one ought neuer to beleeue that hee that saith hee doth referre himselfe and submit, hath a purpose to doe it, if The protesta­tions of Do­ctors, that they referre them­selues to the Church are but termes of good maners. occasion were offered. Of this Luther is a manifest example, who, while he had to doe onely with the Fryers, who were Pardon mongers in Germany, in matter of Indulgences, as also with the doctors of Rome, did alwayes say he referred himselfe to the Pope. And when Leo tooke the promise for reall, which was made onely in shew, Martin did not onely keep it, but inueighed more against his Holinesse, then hee had done against the Pardoners in Germanie.

The Legates sent a copie to Rome of all things that were deliberated, and The Legates send to Rome. of the difficulties remaining, as well in matter of Faith, as in reformation of the abuses, desiring to haue order what they should resolue, reexamining in the meane space the same maters; but most seriously the matter of the plu­ralitie of Beneficies, proposed long before, as hath beene sayde, and handled in part at the same time, all the substance whereof I will continuately relate in this place.

In the Congregation of the fifteenth of Ianuarie, when the Articles of the Sacraments were giuen out, the matter, begun the day before, continu­ing still, in regard many doe not reside because they are not fit to exercise the charge, with the pluralitie of Benefices they handled the qualities and condi­tions required in Bishops. They began with that which Saint Paul requi­reth in bishops and Deacons, insisting much vpon the words, irreprehensible, The qualities and conditi­ons required in Bishops. giuen to hospitalitie, not couetous, not new in Religion, and esteemed by strangers. Afterwards other conditions, required by many Canons, were alleadged, wherein there was no difficultie, all vniformely declaiming against the vices and defects of the Prelates and Clergie. This displeased not the Legates, being content to see the Prelates entertaine themselues with this shadow of libertie. But in the heate of speaking, Iohn Salazar bishop of Lanciano, attributed the beginning of all to the Court of Rome, which, in di­stributing bishoprickes, regarded not the sufficiencie of the persons, but ser­uices performed. Whereunto the bishop o Bitonto, who spake a little after, replyed with much feeling, and sayd, that the fault of others was vniustly at­tributed to the Court. For in Germanie bishoprickes are giuen by election, in France, Spaine, and Hungarie, by the Kings nomination; and in Italie many doe belong to particular Patrons; and to those that are free, the princes doe recommend, and will not be denyed, taking all libertie from the Pope. But he that will not bee transported by opinion, but iudge sincerely, will see that those who are made freely at Rome are the best of all Europe. Pluralitie of benefices, vnknowen to the first ages, hath not beene brought in by the Court of Rome, but by bishops and Princes, before the Popes tooke vpon them to regulate the matter of benefices throughout all Christendome: and, but for the prouisions which are to bee found in the bodie of the Canon Law, the disorder would haue beene alreadie mounted to the height. [Page 250] Some were pleased, and some displeased at [...]is [...]ontention▪ according▪ to their affections. But euery one discouered that the matter could not bee handled without danger, as the treaties of the next Congregations did shew.

But because this particular deserueth to bee well vnderstood, it v [...]ill bee fit to shew how the abuse began, & came to this growth▪ Yet I will not speak A discourse of the Author concerning pluralitie of Benefices. of those happie times when the name of the Church was common to all the congregation of the faithfull, vnto which did belong the vse & propriety of the goods which are called Ecclesiasticall, when the poore, & their ministers had their foode and apparel from one common Masse, and those were more principally prouided for then these. Neither will I mention the time when they did fall one degree, and of one Masse made [...]4 parts, putting that of the poore in the lowest place, which, according to the former vse, ought to bee in the first. But I will begin from the time when the Name of the Church was appropriated to the Clergie onely, all other Christians beeing excluded; when that was applyed to few, which belonged to all, and to the rich, that which first serued for the poore. I say in the beginning of those times, the Clergie hauing diuided amongst themselues all the reuenewes of the Church, the charges, which before were called ministeries and offices of spirituall care, the temporalitie beeing now most esteemed, were named benefices. And yet so long as the old Canons remained, that one man should not bee ordained vnto two titles, none could haue more then one Benefice. But the reuenues being by warres or inundations diminished, and become not sufficient for their maintenance, one man might hold two, yet so as that hee should attend them both. This was begun in fauour [...] not of the man beneficed, but of the Church, which, because it could not haue a proper minister, might haue at the least some other seruice. Vpon pre­tence of the insufficiencie of the Benefices, and that none could be found to serue in them, they began to grant more of them vnto one, though no ne­cessitie appeared, for the seruice of the Churches, and the maske being taken away by little and little, they were not ashamed to doe it in fauour of the man beneficed. But the world beeing scandalized hereat, there was a mo­deration vsed; wherevpon the distinction began of men tyed to residencie, and not tied, and of benefices compatible and not compatible calling those of residencie incompatible one with another, and the other compatible with these and with themselues. Yet the glosse of the Canonists alwayes decla­red How the di­stinction of Benefices compatible & incompa­tible began. (to make a shew of honestie) that many benefices should not bee giuen to one, but when one is not sufficient for maintenance. But they cut this sufficiencie very large, proportioning it not to the person but to the qualitie, not esteeming it sufficient for an ordinary Priest, if it were not enough for himselfe, the family of his parents, three seruants, and an horse: and more, if hee were noble or learned. And it is strange how much they allowed for a Bishop, in regard of the Decorum hee is to keepe. For Cardinals, it is suffici­ent to note the common saying of the Court, that they are equall vnto Kings; by which they conclude, that no reuenew is too much for them, except it be more then enough for a King. The custome being begun, and neither the world, nor equitie being able to resist it, the Popes reserued to themselues [Page 251] power to dispense with the incompatible▪ and to haue more then two of the others. But to finde a colourble way to put this in practise, they layd hold on Commendaes, a thing instituted at the first to good purpose, but after vsed to this end onely. For when, by reason of warres, pestilence, and other such causes, the election or prouision could not be made so soone, the superiour did recommend the vacant Church, to some honest and worthy man, to go­uerne How Com­mendaes be­gan▪ it, besides the care of his owne, vntill a Rector were prouided; who then had nothing to doe with the reuenues, but to gouerne them, and con­signe them to another. In progresse of time the Commendataries, by diuers pretences of honesty and necessitie, made vse of the fruits, and, to enioy them the longer, sought meanes to hinder the prouision. For remedy whereof, order was taken, that the Commenda should not last longer then six months▪ But the Popes, by the plenitude of their power, did passe these limits, and commended for a longer time, and at the last, for the life of the Commenda­tarie, giuing him power to vse the fruits, besides the necessary charges. This good inuention; so degenerated, was vsed in the corrupted times, for a cloake of pluralitie: obseruing the words of the law, to giue but one bene­fice to one man, contrary to the sence; in regard that a Commendatarie for life, is the same in reality with the titular? Great exorbitances were com­mitted, in the number of the benefices commended; so that, after the Lu­therane stirs began, and all men demanded reformation, Clement the seuenth in the yeere 1534. was not ashamed to commend vnto his Nephew Hippoli­tus, Cardinall de' Medicis, all the benefices of the world, secular, and regular, dignities, and parsonages, simple, and with cure, being vacant, for sixe mo­neths, A large Com­menda gauen to Hippolitus, Cardinal de Medicis Cle­ment the 7. to beginne from the first day of his possession, with power to dis­pose of, and conuert to his vse all the fruits. This exorbitancie was the height of all, which in former times the Court durst not vse, though it gaue in Com­menda a very great number vnto one.

Therefore the Vnion, formerly vsed for a good end, was inuented to pal­liate Of Vnion [...] Benefices Pluralitie. This was practized when a Church was destroyed, or the reuenues vsurped, that little which remained together with the Charge, bee­ing transferred to the next, and all made one benefice. The industry of the Courtier found out, that besides these respects, benefices might bee vnited, so that by collation thereof, Pluralitie was wholly couered, though in fauour of some Cardinall or great personage, thirty, or fortie in diuers places of Christendome were vnited. But an inconuenience did arise, because the number of benefices did decrease, and the fauour done to one, was done af­terwards to many, without merit or demand, to the great dammage of the Court and Chancery. And this was remedied, with a subtile and wittie inuen­tion, to vnite as many benefices as pleased the Pope, onely during the life of him vpon whom they were conferred, by whose death the vnion was vn­derstood to bee dissolued, ipso facto, and the benefices returned to their first state. So they shewed the world their excellent inuentions, conferring a benefice, which was but one in shew, but many in deed; as one confessed hee had stollen a bridle, concealing it was vpon a horse head, which hee stole with it.

To remedy pluralitie, it was necessary to remooue the abuse of these three [Page 252] pretences. This the wiser sort of Prelates vnderstanding, agreed vniformely at the first propose, to inhibite all, of what condition soeuer, to haue more then three benefices. And some added, when two amount not to the val­lew of foure hundred ducats of gold: and that if one were worth so much, no man whatsoeuer should haue any more, nor more then three, though they were not worth so much. Of this there was much disputation; and A dispute a­bout the re­medy of Plu­valitie. much more when Aluise Lipomano, Bishop of Verona, proposed that this decree might touch them also, who were now possessors of more; who, without exception of any, should bee constrained to renounce those that were supernumerary, within sixe moneths if they were in Italy, and within nine if in other places: which if they did not they should bee depri­ued, without any further declaration, notwithstanding the benefices were Ʋnited, or commended, or possessed by any othertitle. To this opinion the Bishop of Feltre did adhere, but did moderate it, by distinguishing Dispensa­tions, Commendaes, and Vnions: saying, that some were made for the good of the Churches, and some in fauour of the possessor: desiring that the former should remaine in force, and the other should be regulated. The Bishop of Lanciano did not admit this distinction: saying, that hee that would make a lasting law, must not put exceptions into the body of it, in regard the ma­lice of man is apt to inuent them, and to free themselues from the rule. The Byshop of Albenga made a long oration to shew, that good lawes doe regu­late Lawes ought to looke for­ward onely, and not back­ward. the future onely, and that hee, who, not containing himselfe within the bounds of reason, will amend that which is past, doth euer raise tumults, and in stead of reforming, make a greater deformation: that it were strange to depriue men of their possessions, and perswade them to be content. Hee added, that he foresaw, that if such a Decree were made, either it would not be receiued, or if it were, would cause colourable and simoniacall resigna­tions, and greater mischiefes then plurality could. For hereafter, the pro­uision seemed vnto him superfluous: for no man beeing to haue more bene­fices but by the Popes dispensation, it sufficed that he was resolued not to dispence.

In that Congregation, amongst many tragicall exclamations, made by diuers men, Bernardus Dias, Byshop of Calabora, said that the Church of Ʋi­cenza was so disordered, as all men knew, that it required rather an Apostle then a Bishop; taxing the Cardinall Ridolfi, who possessed that Bishopricke, besides many other benefices, not gouerning it, nor hauing the Episcopall order, neuer seeing it, nor knowing any thing but the rents. And euery one spake against the inconuenience, that famous Churches should neuer see their Bishops, because they were imployed in other Bishoprickes, or more benefi­ciall dignities. Some said, that the Pope onely might prouide against this, and were of the opinion of Albenga, that he alone might make the reforma­tion. This pleased the Legates, as well for the Popes dignity, as to free them­selues from taking paines in this matter, which, in regard of the varietie of o­pinions and interests, they thought would bee of an hard digestion: hoping that when they had gone so farre as to leaue this reformation to the Pope, they should easily leaue also vnto him the point of residencie, which was as hard to be concocted, for that it was popular, and drew with it the regaining [Page 253] of the Episcopall authoritie and iurisdiction. Therefore the Legates, being in hope that it might bee obtained, especially if it were proposed as a thing done, not to bee done, they presently sent the Pope word of it, who was glad of the newes, because both the Court and himselfe were doubtfull where the attempts and designes of the Prelates might end. And thinking fit to strike the yron while it was hote, hee made a greater stride then the Legates would haue had him, and dispatched a Bull, by which hee recalled vnto him­selfe the whole businesse of the Reformation. But in Trent whilst an answere was expected from Rome, they proceeded in the treatie begun, and made a draught of the Decree, that no man should haue more then one Bishoprike, and hee that had more should quit the rest; that heereafter whosoeuer shall obtaine many inferiour incompatible Benefices, shall bee depriued without further declaration; and hee that formerly hath possessed more then one, shall shew his dispensations to the Ordinarie, who shall proceede according to the Decretall of Innocentius 4. Ordinarij. In giuing their voyces vpon these points, many desired to haue dispensations forbid. The shewing of the dis­pensations, Of dispensati­ons for Plu­ralitie. and the proceeding according to the Decree of Innocentius, plea­sed but few; because it was a kinde of approbation of them all, and an in­creasing of the mischiefe. For Innocentius saith, that if the dispensations bee found good, they shall bee admitted, if there bee any doubt, recourse shall bee had to Rome, in which case no man doubted, but that any of them might bee doubted of, and receiue a declaration at Rome, conformable to the grant. Many feared that when they were examined and approued, there remayning no doubt, the abuse would bee confirmed; and therefore would haue had them prohibited absolutely. Others sayd they haue al­wayes beene in the Church, and were necessary, and that all was in vsing them well.

Marcus Ʋigerius, Bishop of Sinigaglia, was of an opinion, which, if it had beene receiued and beleeued, would easily haue reformed the whole Cler­gie. Hee sayd the Synode might remooue all inconueniences, by decla­ring, that a lawfull cause was necessary for a dispensation, and that whoso­euer doeth otherwise grant it, doeth sinne, and cannot bee absolued, but by reuoking it; and that hee who obtaineth it, is not secure in his conscience, notwithstanding the dispensation, and continueth in sinne vntill hee quit­teth the Benefices so gotten. This opinion wanted not contradictors. For some stood vp and said, that hee who granteth licence of Pluralitie, with­out a lawfull cause, doth sinne, yet the dispensation is good, and the dispen­sed is secure in his conscience, though hee knew the vnlawfulnesse of the cause. And the difference continued many dayes; these saying, that it was to take all authoritie from the Pope, and those, that the Popes authoritie stretched not so farre, as to make that euill should not bee euill. From this they went to another doubt, whether Pluralitie was forbid by the Law of A doubt mo­ued by what law Plurality is forbid. God, or of man. Those who maintained residencie to be by the Law of God, sayd that Pluralitie was forbid by the same Law, and therefore that the Pope could not dispen [...]e: others said it was forbid by the Canons onely. The Le­gates did hardly appease the contradiction, and held it dangerous, as well for setting on foote the point of residencie, as because it touched the Popes au­thoritie, [Page 254] though hee was not named: and the rather, because that subtill discussion of the force of them did put them all in hazard. There being much confusion, Diego di Alano, Bishop of Astorga, said that in regard they could not agree about Dispensations, they should prohibite Commendaes, and Ʋnions, which are pretences to palliate the abuse; and hee spake much a­gainst the one and the other. Hee sayde that Ʋnions and Commendaes for terme of life were full of absurdities, because by them it was confessed, that regard was not had of the good of the Church, but of the person, that they were most scandalous to the world, inuented a little before, to satiate auarice and ambition, and that it was a great indignitie to maintaine an abuse so pernicious, and notorious. But the Italian Bishops, who were for the most part interested in one of these, did not willingly heare such absolute proposi­tions, thinking fit some prouision should be made against them, but not such as should take them quite away.

In the beginning of February, the Topes answere and Bull came from The Pope sendeth a Ball to the Legats which displea­seth them. Rome; which the Legates thought was too ample. But yet to make vse of it, they proposed the matter againe, causing the same determination to bee re­peated by their adherents, that, in regard of the difficulties and varietie of opinions, it were good to free themselues, and referre all to the Pope. The Imperialists, euen those who formerly seemed not auerse, did now strongly reply, and said it was not honourable for the Councell. To which opinion the maior part inclined, returning to that which was said before, and ray­sing a greater confusion: in so much that the Legates saw that they could not make vse of the Bull, and wrote backe, that they were out of hope to re­mit the whole reformation to his Holinesse, nor more then that which is pro­per vnto him, that is, the moderation of the Dispensations and Priuiledges, and Reformation of the Cardinals: which if hee were resolued to make, it were good to vse preuention, and to publish a Bull in Rome, vnder the name of the Reformation of the Court. For no man could say that the Pope was not to reforme his owne Court, and that which belongeth to himselfe. Neither was it necessary to publish this Bull in the Councell, which, if it did handle all other matters, would bee fully satisfied. And they aduertized his Ho­linesse, that the Synode would neuer bee quiet, vntill prouision were made, not onely against the future, but also against the present grants which are scandalous.

When the Congregation was ended, the Spanish Prelates, with their fol­lowers, to the number of twentie, the Cardinall Pacceco beeing the chiefe, The Spaniards doe desire that the maner of proceeding in Councell should bee changed. did vniformely conclude, that, as the Congregations were caried, no firme resolution could bee made. For all the good that was spoken, was either dis­sembled by him, who gouerned the actions, or obscured by contentions. Therefore that it was necessary to change the manner, and to giue their de­mands in writing, that so they may come to a conclusion. And they made a Censure vpon the points proposed, and put it in writing, presenting it to the Legates in the Congregation held the third of February.

The Censure conteined eleuen Articles. 1. That betweene the quality of Bishops and Parish-Priests, all those conditions should bee put, which are The Spanish Censure. set downe in the last Lateran Councell, it seeming that too large a gate is o­pened [Page 255] to Dispensations, which are necessarily to bee now quite remooued, by making a more strict Reformation, in regard of the heresies which they cause, and the scandals which they giue to the world. 2. That it bee plainely specified, that Cardinals are bound to reside in their Bishoprikes sixe moneths in the yeere at the least, as formerly hath been commanded to other Bishops. 3. That the residencie of Prelates bee first declared to bee iure diuino. 4. That the Pluralitie of Cathedrall Churches bee declared to bee a great abuse, and euery one admonished (specifying the Cardinals also) to bee content with one onely, and to quit the rest within some short time, and before the Councel ende. 5. That the Pluralitie of the lesser Churches bee taken away, prohibiting it not onely for the future, but for the time past also, reuoking all Dispensations granted, not excepting Cardinals or others, but for iust and reasonable causes to be produced and proued before the Or­dinarie. 6. That Vnions for life, euen those that haue been made long since, bee all reuoked, because they induce Pluralitie. 7. That euery one who hath a Benefice with cure, or other Benefices which require Refidencie, bee depriued if hee reside not, without any Dispensation to bee granted, but in ca­ses permitted by the Law. 8. That whosoeuer hath a Benefice with Cure, may bee examined by the Bishop, and being found to bee illiterate, vicious, or otherwise vnfit, may bee depriued, and the Benefice giuen to one that is worthy, by a rigorous examination, not at the will of the Ordinaries. 9. That hereafter Benefices with Cure bee not giuen before examination and inquisition. 10. That none bee promoted to a Cathedrall Church with­out processe, to be made in Partibus, at the least concerning his birth, life, and manners. 11. That no Bishop may ordaine in the Diocesse of ano­ther, without leaue of the Ordinarie, and, in that case, may ordaine persons of that Diocesse onely.

The Legates were troubled, not onely for that many Articles were set The Legates are troubled with the [...] ­ter of the [...] the manner. on foote, all ayming to restraine the authoritie of the Pope, and make that of the Bishops greater, but for the importance of the beginning, to giue their petitions in writing; and because many were ioyned in the same de­mand, not shewing what their meaning was, but onely alleadging the weight of the things proposed. They tooke time to thinke of it, saying, they would not bee idle in the meane while, but establish other points of Reformation. And giue the Pope a [...]ct account of all They gaue the Pope a strict account of all things past, adding, that the Pre­lates did euery day take more libertie, not refraining to speake of the Cardi­nals without respect, and to say openly, that it was necessary to moderate them, and with small reuerence of his Holinesse, that hee gaue nothing but words, and vsed the Councell to keepe the world in hope, and not to make a true Reformation; that hereafter it would bee hard to keepe them in or­der, because they had many priuate assemblies amongst themselues. They proposed to his consideration, that it would bee good to make some effectu­all Reformation in Rome, and publish it before the Session. They sent also the Censure of the Spaniards, desiring him to consider the importance of their attempt, and whither it might arriue, in regard it was not likely they would bee so bold, without they were vpheld, and perhaps incited by some great Prince. And they desired to receiue commandement what they should doe▪ [Page 256] saying, their opinion was to persist, and not to yeeld one lote, aswell for the importance of the matter, as not to open this passage, that the Prelates may obtaine, by sed [...]on and force, that which is not willingly granted them. For that would bee to depend on their fauour, and incurre the dan­ger of some sinistrous accident. That, for matter of dispensation, they would not suffer themselues to bee ouer come: but in the end, if the oppo­sites will not yeelde, all must come to voyces, which are not weighed, but numbred. Therefore, not to hazard themselues, but to bee sure to ouer­come in the Session, it would bee necessary to command straightly, those that are gone to Ʋenice, vpon pretence to spend the beginning of Lent in their owne Churches, but with intention to come no more, that they suddenly And desire him to send vnto them more of his dependants, that they may oue come by number. returne, without replie. For the whole importance of the Reformation will consist in the next Session, and as the Mutiners shall then succeede, they will resolue either to oppose in other occasions, or to remayne quiet and obe­dient.

This aduise beeing sent to Rome, the Legates, in the next Congregations, proposed the Reformation of diuers abuses. The first was of those who take a Benefice and title without orders, or consecration answerable to them. All detested the abuse, and desired a remedie. But the Cardinall Pacceco said, that all remedie would bee in vaine, if Commendaes and Ʋnions were not re­mooued, it beeing manifest, that a Cathedrall Church might bee commen­ded to a Deacon, and hee that would haue a Parish Church without orders, may cause it to bee vnited to a simple benefice, which requireth them not, and so wil hold the one in consequence of the other, without being consecra­ted. The other Reformations were concerning diuers Exemptions from the Visitations of Bishops, from their examinations, from the hearing of ciuill cau­ses, and from the reuision of the gouernement of Hospitals. Herein the Le­gats thought to gaine the fauour of the Bishops, by enlarging their authority. But hee that pretendeth right to all, is commonly offended by the restituti­on of halfe. So the Bishops, (especially the Spaniards) thought they were wronged, because the Reformation was not compleate. Yet they spake more reseruedly, in regard the number of the Italians, who adhered to the Legates, did increase, and because they expected an answere concerning their propo­sitions from Rome, hauing discouered that they were sent thither.

The Pope hauing receiued the aduise, wrote most effectuall, but, with­all, most louing letters to his Nuncio at Venice, to make the Prelates returne, who were almost all in that Citie. Who performed the businesse in such sort, that all tooke the iourney for a fauour, in regard they were to doe his Holinesse so great seruice. The Pope commanded the Deputies to consult of the Spanish Censure; and the residue, which was of greater importance, together with other things, whereof he was aduertized before, he reserued to his owne determination.

The Deputies, weig [...]ing the businesse, did consider that the proposition The determi­nation made in Rome con­cerning the Spanish cen­sure. made by the Legates, was more honourable, and more profitable, if it did succeede, but if not, more per [...]cious: that it was not wisedome to ruune so great hazards, in matters of so great moment: and that to denie all, or to grant all, was equally dangerous. Their conclusion was, that if the Le­gates [Page 257] were not more then certaine to ouercome, they might grant part of, or all the vnderwritten modifications, as occasion was offered in handling of the businesse: which were digested by way of answere to euery article of the Spanish Censure. To the first, to renue the Laterane Councel, in the two points, it seemeth that the Prelates may be satisfied, so that in the residue, the Canons that shall bee made be reasonable. To the second, to binde the Car­dinals to residencie, for those who remaine in Rome, and actually serue the vniuersall Church, it is not conuenient, and for the others, his Holinesse will make prouision, as is said in the letters. To the third, to constitute that re­sidencie is required by the word of God, first the Decree beeing applied to particular Churches, would perhaps not be true: then for the effect, it can­not choose but make greater confusion, there beeing a contradiction, that the Decree should be made, and the contrary permitted, at the least tacitely, for halfe of the yeere. To the fourth, to declare the plurality of the Cathe­drall Churches to bee an abuse, the same answere may bee made as vnto the third, and for the Cardinals, his Holinesse will prouide, as hath beene sayd before. To the fifth, of the plurality of the lesser Churches, the prouision proposed by the Legates, seemeth to bee sufficient, and yet, if for the time past it bee thought fit, to make it more seuere, his Holinesse is contented: who doeth aduertize them, that too much seueritie in this part, may worke a contrary effect, by the resistance which is like to bee made, by those who are in possession: and doth consider withall, that simply to leaue the iudica­ture of the dispensations to the Ordinaries, may cause abuse, and bring forth no other effect, then the increase of their authority. To the sixth, to reuoke the Vnions for life, howsoeuer his Holinesse thought to make a fit prouision therein, yet if it be desired to take them all away, it may bee granted, so that a conuenient time bee giuen to the possessors, to dispose of the Benefices. To the seuenth, that non-residencie in Benefices with Cure, should precisely ca­rie with it Depriuation, without any Dispensation to bee granted, but in cases permitted by the law, is too rigorous, and would bee obserued very hardly, in case it should be determined. To the eight, that hee that hath a Benefice with Cure, if it bee found hee is vnlearned, or vicious, may bee depriued by the Ordinary, it being vnderstood of such inhability, as by the law doeth de­serue it, it may be granted; otherwise the demand is not honest, because all would be left to the conscience of the Ordinaries. To the ninth, that Benefices with Cure, be not giuen before diligent examination, in regard it is necessary to leaue the maner and quality thereof, to the conscience of him who is to conferre the Benefices, it seemeth that to make any other Decree herein, is superfluous or vnprofitable. To the tenth, to make the Processe in partibus, concerning those who are promoted to Cathedrall Churches, there appea­reth no fruit of this diligence, it beeing as easie to finde a false witnesse in par­tibus, as at Rome: where, because euery thing may be sufficiently examined, it is superfluous to seeke further. To the eleuenth, that none bee ordayned but by his owne Bishop, it seemeth that the Bull may suffice, because it doeth prouide many wayes, against the inconueniences, pretended in this point.

The Pope, did presently dispatch the answere to Trent, leauing it to the dis­cretion Is dispatch [...]d to Trent▪ of the Legates to resolue, by the counsell of their friends, what they [Page 258] thought fit tog [...]ant according to occasions, either, part, or all, so that they conteined themselues within the limits set downe by the Deputies in Rome: or to denie all, in case they found themselues able to doe it. He aduised them of the request made to those in Ʋenice, and that they should hold the Ses­sion in the due time, wholy omitting the doctrine of the Sacraments, and publishing the Anuthematismes onely, in which they are all agreed, because the doctrine cannot be expounded without danger. That they should leaue wholy the Decree of the abuses of the Sacraments, of Baptisme and Con­firmation, it beeing impossible to touch that string, without offending the whole order of poore Priests and Friars, and giuing the Heretikes too great a conquest, by confessing they had formerly approoued such notable absur­dities. Hee concluded, that they should labour to make the Session as quiet as was possible, but yet with the honour of the Apostolique Sea.

Afterwards the Pope, considering with himselfe and with his inward The Pope is troubled with the aduises sent from the Councel, and frō [...]us Nun­cio in Ger­many. friends, the aduises sent vnto him from Trent, and from his Nuncio in Ger­manie, was full of suspicion, that the Councell would produce some great monster, to the preiudice of himselfe, and the Papacio. Hee considered the factions amongst the Diuines, especially Dominicans and Franciscans, an­cient enemies, and contrary in doctrine, and feared that, taking courage in the Councell, they would goe beyond the bounds of those contentions, which haue beene hardly composed by the wiser sort: whose differences beeing no lesse then those with the Lutherans, and themselues very bold in taxing one another, except paines were alwayes taken to make them agree, there would bee danger of some great inconuenience. Hee was much trou­bled with the disputation of Residencie, whether it bee required iure diuino, and with the boldnesse of Friar Bartholomew Caranza, who, beeing encoura­ged by many, dared to call the contrary opinion, the doctrine of deuils. Hee saw how easily such another mischiefe as that of Luther might arise, and that, if an article of faith were made of residencie, the Papacy was reduced to nothing. Hee considered, that all the reformations aymed to restraine the Popes authority, and to enlarge the power of the Bishops, and how lit­tle himselfe was esteemed, in that, the Councel hauing giuen hope to referre the Reformation to him, whereof hee had framed a Bull, and recalled the whole matter to Rome, they had after treated thereof more sharpely, with­out any respect of his authority. Hee had great suspicion of the spirit and courage of the Spaniards, considering the qualities of that wise Nation; that it doth not worke by chance, that it maketh greater shew of reuerence then it beareth, that it standeth vnited in itselfe, & steppeth not one foote for­ward, without looking a great way before them. It seemed to him a great mat­ter, that they met together, and had made a common censure; and thought it probable that this webbe was secretly spun by the Emperour, in regard his Ambassadour did dayly treate with them. Hee suspected the Emperour also for his present prosperitie, which ordinarily doeth make men not able to set boundes to their designes. Hee considered his conniuencie at religion, and thought it was to gaine the Lutherans fauour. Hee remembred the com­plaints vsed not onely by the Emperour, but by his Ministers also, when the Italian Souldiers departed, that hee was abandoned in time of neede; and [Page 259] hee knew that he attributed the sedition of Genna to his sonne, the Duke of Piacenza But hee weighed aboue all, his wordes vsed to the Nuneio, that hee had no greater enemie then the Pope. Hee feared that when he had e­stablished an absolute authoritie in Germanie, hee would thinke to doe the like in Italie, making vse of the Councell to suppresse the Papacle. He saw that all was in his power, in regard of the incurable indisposition of the French King, and his approching death. Of the Dolphin, being young, and not experienced, hee knew not what to promise himselfe: and was assured that the Prelates, who did vntill then, adhere to the Court of Rome, whensoe­uer the Emperor should vnmaske himselfe, would professe to be on his side, either for feare of greater power, or for emulation at the Popes greatnesse: which they would discouer, when they should see a secure way laid open to moderate it.

These respects made him resolue to secure himselfe in some sort of the And after consul ation resolueth to translate [...]be Synode to Bolonia. Councell. To end it, did not seeme seasonable, in regard there did remaine so many things to be handled. The Suspensson did require some great cause, and would be to litle purpose, in regard hee should bee presently desired to take it away. To translate it to a place where himselfe had absolute authori­tie, seemed the best counsell. And seeing this was to be done, heo would so do it, as that all danger should be preuented: which could not be, if the coun­cel, were not celebrated within his owne territories. He did not thinke Rome was fit, because it would raise too much discourse in Germanie. Bolonia see­med the best place, because it was neore the Mountaines, fertile, and of great receipt. For the manner, he resolued to conceale his owne person, and to cause it to be done by the Legates, by the authoritie giuen them in the Bull; dated the 22. of February, and sent vnto them in August. 1545. For doing so, if the Translation were opposed, the Legats would be blamed, and himself, as not interessed, might the more easily vphold them: and if, by accident, hee should change his opinion, he might doe it without dishonour. Being thus resolued, he sent a priuate Gentleman of the family of the Cardinall of Monte with letters of credit, to doe this ambassage to hoth the Legate [...]: commaun [...] ding him, not to ariue there before the Session and then to giue them autho­ritie to translate the Councell to Bolonia, making some apparant cause to arise, or making vse of some cause already in beeing; putting it in execution so quickely, that, after the enterprise begun, they should conclude before any impediment could be interposed.

But in Germanie, a great part of those Cities about the Rhine, hauing made The Emperor doth leaue to temporize with the Archbishop, of Collen. composition with the Emperour, and the Elector Palatine caused h [...] mini­sters to de [...]t, the Emperour seeing himselfe now able to exclude the Arch-bi­shop of Collen, sent two Commissaries, to assemble all the orders of his Sate, and to cause them to abandon him, and to receiue for their Arch bi­shop, Prince Adolphus, his coaiutour, ye [...]lding obedience; and swearing side▪ litievnto him. The Cleargie was readie to doe it, for the causes before reci­ted: but the Nobilite and Ambassadours of the Cities refusing, saying they could not abandon a Prince vnto whom they had sworhe. The Duke of Cloues bordering vpon him, sent to the Arch bishop, and caused [...] [...]of the Nobilitie to go thither also, to pray him to find a mea [...] that the whole [Page 260] State might not bee dissolued, with the great dammage of the neighbour 1547 PAVL. 3. CHARLES 5. EDVVARD 6. FRANCIS 1. Who doth generously renounce his state. Countries. The Arch-bishop mooued with compassion, to free the State from warre, and that the innocent people might not suffer, did generously renounce the State, and absolue his subiects from the oath; and so Adolphus, was receiued for his successor, whom he had alwaies loued as his brother, and communicated to him whatsoeuer hee had done for reformation of the Church; who was now of another opinion, either because hee was truely changed, or for some other respect.

In February, newes came to Trent of the death of the King of England, Thanks giuen to God, and great ioy in Trent, for the de [...]th of the K. of England which happened the moneth before. The Fathers gaue thankes to GOD, and went almost all to the Bishop of Worcesten, congratulating that himselfe and the kingdome were (as they sayd) deliuered from the tyrannie of a cruell persecutor, saying, it was a miracle that he had left a sonne of but nine yeeres of age, that he might not be able to tread in his Fathers steps. And it is true that hee did not tread in them all. For Henry, though he had wholy taken a­way the Popes authoritie, and punished his adherents capitally, yet hee did e­uer constantly retaine all the residue of the doctrine of the Church of Rome. But Edward (for so his sonnes name was) gouerned by his Vncle on the mo­thers side, the Duke of Somerset, who was inclined to the doctrine of the Protestants, changed religion, as shall be said in its place.

The Popes letters being come, the Cardinall Sancta Croce was of opinion, that it was good to mollifie the Prelates combined, by granting some of the petitions, which were granted from Rome, thinking, they would easily bee pacified with that determination. The Cardinall of Monte sayd, that to con­descend to an inferior (especially to a multitude) was to make them pretend a greater satisfaction; that first he would try his friends, & when he found he was fortified with the greater number, hee would not retire an inch; but if he found it otherwise, hee would vse art. After many discourses, as it hap­neth betweene Colleagues, Sancta Croce yeelded to Monte, who was more pas­sionate. They receiued aduise, that the absent Prelates would bee returned before the end of February, whose minds were sounded, and many of them were found to adhere to the Pope. These being confirmed with hope, and others ensnared with the same baite, that the Pope would take notice of eue­ry A decree con­taining 15. heads, is pro­posed in Con­gregation. ones merit, they caused the decree to be made, with fifteen heads, and pro­posed it in Congregation.

By this, greater difficulties were raised. In the Proheme, by this exception; Sauing alwaies the Apostolicall authoritie, in all things. Euery foole saw at what it aymed, and that it inferred a pertinacious obstinacie, in the abuses which they ought to remedie, by preseruing their causes. Yet none durst op­pose, but the Bishop of Badacoz, who said, it had need of declaration, because And is there opposed. the Councell ought not, nor could impeach the authoritie of any, much lesse of the Apostolike Sea, acknowledged for Head of all the Catholiques. But it seemed that the words there placed did signifie, that in Rome the procee­ding should be in those things as before, and that the moderation should not haue power ouer dispensations, and other inuentions, by which the autho­ritie of the old Canons hath beene alwayes weakened. In defence of the ex­ception it was said, that the Lawes of Councels are not as the Lawes naturall, [Page 261] where equitie and rigour are the same thing, that they are subiect to the com­mon defect of all Lawes, which by reason of their vniuersalitie, ought to be moderated by equitie in cases not foreseene, when it would bee vniust to put them in execution. But because there is not alwayesa Councell, to which recourse may be had, nor it being possible to attend this, when there is one, the Popes authoritie is necessarie. It was replyed, that though all Lawes haue the defect of vniuersalitie, yet all were published without exceptions, that so they should now doe, or otherwise it were as much as to say, that ordinarily and not onely in rare cases, and not foreseene, the Pope might dispence with the contrary.

This opinion was not openly approoued by all, who in their conscience But the oppo­sers are [...] ­ced. thought it true; whereupon the Legat Monte taking courage, sayd it was a subtiltie, not to attribute as much to the Apostolike Sea, as they were bound, and so he made them all silent. The Bishop of Badacoz demaunded, that mention should bee made in that Proheme, that the Article of residencie was not quite left off, but deferred onely. The Legates answered, that this was a distrust of their promises, and a vaine Obligation to doe that which was alwayes in their power: Yet, to satisfie so great a desire, hee sayd it should bee added in the Proheme, that all was decreed in prose­cuting the point of residencie, which they had begun; whereby it would appeare, that it was not ended in the other Session, and that part did remaine to be handled.

Concerning the Heads of the qualities of Bishops and other Curates, the Discourses a­boue the qua­liues of Bi­shops and Curates: Arch-bishop Torre saide, that they did not onely remedie the corruptions brought in, but did weaken the ancient remedies. For with such generall termes of age, manners, knowledge, abilitie and worth, euery one might bee canonized for an able man, and to alleadge the decrees of Alexander was to nullifie all other Canons, which prescribe other conditions. For when one is alwayes named and the others purposely concealed, it seemeth that there is some derogation to these, that it was necessarie to say plainely what this grauitie of manners, and knowledge of letters is: which if it Were done, euery Courtier would bee excluded for euer. That the manners re­quisite are well repeated by Saint Paul, and yet not regarded. The learning and Doctorship, which Paul requireth is the knowledge of Christian Doctrine, and of the holy Writ: that Honori [...]s the third is not to be imitated, who depriued a Bishop of the lower Sax [...]e, because hee had not learned Grammar, nor euer read Donatu [...]. For the glosse, saith he, could not teach the people grammer; as if Sermons were to be made by Grammer rules, and not according to the Gospel. The Bishop of Huesca added that neither the re­ference to, nor the allegation of the Decretals or constitutions did please him. For it is done either to giue greater authoritie to them, or to receiued it from them, or to make one aggregate of these, and the Synode, of greater, force; and that all those wayes [...] was vnfit because the authoritie of both would be diminished▪ That then it was fit to doe it when the constitution was too long to bee repeated: but when it did co [...]ine but the same thing there was no cause for it, in regard it would cause vndeterminable conten­tions, by disputing whether those constitutions bee approoued as the letter, [Page 262] doth simply found, or with the limitations and ampliations of the Doctors, & with the diuers interpretations; which is to confound the world. That they haue neede of Decrees which may cause peace, charitie, and poserious refor­mation in the Church, not which may giue occasion of strifes, and new in­conuenienc. To what purpose were it now to inflict vpon the Ordina­ries, the punishments of the Chapter; Graue nimis, the execution whereof is committted to the Prouinciall Councels, which are disused, if order bee not taken to bring them in vse againe? Then the Benefices conferred by the Or­dinary, by reason of diuers reseruations, being fewer then a tenth part, why should prouision be made in this, and the abuse suffered to run in the nine tenths, which the Court doth conferre? Likewise in matter of Pluralitie, to approue the constitution, De multa, is to establish it the more, because dispen­sations are permitted in that.

The Articles were much disputed on. The Spaniards did require, that the Cardinals should bee specified; but answere was made, that it was not A dispute whether the Cardinals ought to be specified in the reforma­tion. conuenient, in regard of the greatnesse of the Order, being the chiefest in the Church, and replenished with men of singular merit, to shew so plainely that there were corruptions in it, worthy of amendment, and that they did not amend themselues. But it was sufficient to doe it in generall termes, which should include them also; as to command euery one, of what digni­tie, degree, or preeminence soeuer. Others sayd to the contrary, that the Canonists haue declared, that the Cardinals are not conteined vnder any generall termes, if they bee not expressed by name, and therefore that there was no other way to prouide against the bad example which the world ta­keth, but to reforme them in particular. That there is small need to reforme the inferiour Cleargie, whose corruptions are but small, and themselues, as it were, compelled to imitate the greater Prelates. That in curing a sicke body, one ought to begin with the greater diseases, and the more principall parts, which being healed, the others will heale of themselues, or will neede but light medicines. For the abuse of perpetuall Ʋnions, they sayd it was sufficiently prouided, by referring to the Bishops the examination of those which are already made, and by presuming them to bee surreptitious, which are not grounded vpon reasonable causes. But all was ouerthrowen by the modification following, that is, if the Apostolique Sea should not thinke otherwise: for this was to establish them, and to put the Bishop to trouble and charge. It was desired againe, that Ʋnions for life should bee prohibited, and those nullified which are already made.

But the maior part did approue the Decrees as they were proposed, some for the good affection they bare to Rome, and some because they had beene perswaded, and some good men also, who were promised, that the Pope, by his Bull, would take away both these and many other disorders: but that, for reputation of the holy Sea, hee ought to doe it himselfe, and not seeme to be compelled to receiue lawes from the Synod, against his will. And these put together were three quarters of the whole number of the Sy­nod. The time of the [...] approaching, and the [...]athematismes beeing read ouer againe, some required that the doctrine should be added, and some demanded why the Decree of the abuses was not resolued on. To these it was [Page 263] said, that the matter was not well discussed, and that it was more fit to han­dle them after all the Sacraments, giuing remedie withall to the abuses oc­curring in the ministery of euery one, and to the generall abuses of them all. In giuing a reason why the doctrine was omitted, the most concluding ar­gument was, that so it was done in the Session concerning originall sinne, and that a doctrinall declaration is necessary, when the anathematismes cannot bee vnderstood without it; therefore that it was necessary in the Decree of iustification; but in this of the Sacraments, the anathematismes be so plaine of themselues, that they may serue also for doctrine. The approaching of the time, and the consent of the maior part, made them resolue for this opinion, and compelled them to be silent who demanded the doctrine, and the refor­mation of the forenamed abuses.

The Decrees being made, though with these difficulties, and the third The Session, March the 3. of March being come, and the Prelates, according to their vsuall order, assem­bled in the Church, to celebrate the Session, Iames Coccus, Archbishop of Corfu, said Masse, Coriolanus Martiranus, Bishop of Saint Marke, was to make the Sermon, who for the distastes receiued in the Congregation, thinking he could not well bee present, and not persist in the same opinion, in regard it was not secure to contradict in publike Session, he made choise to faine some indisposition, and so to bee absent: by which meanes there was no Sermon that morning: as if amongst sixtie Bishops, thirtie Friars, exercised in prea­ching, not one was able to speake foure words with premeditation of foure houres. And it was noted in the Actes, that there was no Sermon, because A iesting act concerning the Bishop of S. Marke. the Bishop of Saint Marke, deputed to, make it, was hoarse, and so it was Prin­ted. Which as it ought to bee attributed onely to the pleasant vaine of the Secretary, who wrote it, so it is a sure argument, that they did not then thinke the time would come, when all the actions of that Assembly, should be estee­med equall to those of the Apostles, when they met together, expecting the comming of the holy Ghost.

When the Masse, and other ceremonies were ended, the two Decrees were read.

The first concerning Faith, contained in substance. That for comple­ment The Decrees are read. of the doctrine, defined in the former Session it was meate to handle the Sacraments; and, the better to extirpate the heresies, the Synode did for the present, constitute the Canons following, meaning to adde others afterward, when time should serue.

The Canons, or the Anathematismes of the Sacraments in generall, were thir­teene. The Canons of the Sacra­ments in ge­nerall. 1. Against him that saith, that the Sacraments of the new Law, haue not beene all instituted by CHRIST, or that they are more or lesse then seuen, or that any of them is not truely, and properly a Sacrament. 2. And that they differ not from those of the old Law, but in the ceremonies and rites. 3. And that none of them is, in no respect, more worthy then another, 4. That they are not necessary to saluation, and that the grace of God, may bee gained by faith alone, without them, or without any purpose to receiue them. 5. That they are ordained onely to nourish faith. 6. That they doe not conteine in them the grace signified, or doe not giue it to him that doth not resist, but are externall signes of iustice, and Characters of a Christi­an [Page 264] profession, to discerne the faithfull from Infidels. 7. That grace is not alwayes giuen by the Sacraments, nor vnto all, for as much as belongeth to God, though they bee lawfully receiued. 8. That by Sacraments Grace is not giuen, in vertue of the administration of them; called, Opus operatum: but that it sufficeth onely to beleeue the promise. 9. That in Baptisme, Confirmation, and Order, no indeleble Character is imprinted in the soule, for which cause they can bee receiued but once. 10. That all Christians haue power to administer the Word and all the Sacraments. 11. That in mini­string the Sacraments, the ministers intention, at the least to doe what the Church doth, is not necessarie. 12. That the minister, who is in mortall sinne, giueth not the true Sacrament, though he obserue all things necessary. 13. That the vsuall rites, approued by the Church may be despised, or omit­ted, or changed for others, by euery Pastour.

Of Baptisme there were fourteene Anathematismes. 1. Against him The Canons of Baptisme. that saith the baptisme of Iohn had the same vertue with that of Christ. 2. That true and naturall water is not necessarie to baptisme. 3. That in the Church of Rome, which is the Mother and Mistris of all the Churches, there is not to bee found the true doctrine of baptisme. 4. That Baptisme, giuen by heretiques, in the name of the Father, Sonne, and holy Ghost, with intention to doe what the Church doeth, is not true baptisme. 5. That the baptisme is free, that is, not necessary to saluation. 6. That the baptized cannot loose Grace, though he sinne, so that he leaue not to beleeue. 7. That the bapti­zed are bound onely to beleeue, and not to obserue the Law of CHRIST. 8. That they are not bound to obserue the Lawes of the Church. 9. That by the memory of baptisme, all vowes made afterwards are of no force, but derogate from faith, and baptismall profession 10. That sinnes commit­ted after baptisme, by faith and memory thereof, are remitted, or made ve­niall. 11. That baptisme is to be renewed in him, who hath denied the faith. 12. That none should bee baptized but in the age of CHRIST, or at the time of death. 13 Against him who putteth not children baptized in the number of the faithfull, or saith they must be rebaptized at the yeeres of dis­cretion, or that it is better to omit their baptisme vntill then. 14. That children baptized, when they come to age, ought to be required to ratifie the promise made in their name, and to bee left to their will if they refuse, not compelling them to Christian life, but by denying them other Sacraments.

Of Confirmation there were three Canons. 1. Against him that saith it is an The Canons of Confirma­tion. idle ceremony, not a Sacrament properly, or that it was formerly vsed, that children might giue a publike account of their faith. 2. That to giue vertue to the Chrisme, is to wrong the holy Spirit. 3. That euery simple Priest is the ordinary minister of Confirmation, and not the Bishop onely.

After this, the decree of reformation was read, which, in the Actes bare The decree of Reformation. this title. A Canon concerning residencie. And it contained in substance; 1. That no Bishop be created but of lawfull matrimonie of ripe yeeres, lear­ned, and of good behauiour. 2. That none may haue or keepe more Bi­shoprickes then one, in Title, Commenda, or any other way, and whosoeuer hath now more then one, shall choose one, and quit the rest within sixe moneths, if they be of the Popes free collation, or else within a yeere: other­wise [Page 265] all shalbe accounted void but the last. 3. That other benefices, especially with Cure, be giuen to worthy persons, able to take charge of soules: other­wise the ordinary Patron is to be punished. 4. That hereafter whosoeuer shal receiue many incompatible Benefices, by way of Vnion for life, perpetuall Commenda, or otherwise; or shall keepe those that he hath receiued against the Canons, shall bee depriued of all. 5. That the dispensations of those who haue many Benefices with Cure, or incompatible, shall bee shewed to the Ordinaries, making prouision afterwards for the cure of soules, and other ob­ligations. 6. That perpetuall Vnions, made within forty yeeres, shall be re­viewed by the Ordinaries, as delegates, and those that are vniust shall be nulli­fied, and those that haue not beene in possession, or shall be made hereafter, shall be presumed to be surreptitious, if they be not made for reasonable cau­ses, and with citation of all that be interested; and nothing to the contrary of this, shall be declared by the Apostolique Sea. 7. That Benefices with cure, vnited, shall bee visited by the Ordinaries euery yeere, and shall haue Vicars a signed, perpetuall or temporall, with such a portion of the fruits as to them shall seeme meete, without respect of Appeales or Exemptions. 8. That the Ordinaries shall euery yeere by the Apostolique authority, visit the Churches exempted, prouiding for the care of soules, and other dueties, without respect of Appeale, Priuiledges, or Customes prescribed. 9. That Bishops shall be consecrated within the time set downe by the Law, and all prolongations for more then sixe moneths shall bee voyd. 10. That the Chapters of Churches, in vacancie of the Bishopricke, shall not grant Dimiso­ries for Orders, but to him that is obliged to take them, because of a Benefice. 11. That licences to bee promoted by any Bishop shall bee voyd, if a lawfull cause be not expressed, for which they may not bee promoted by their owne Bishop, and, in that case, they shall bee promoted by a Bishop that resideth in his Diocesse. 12. That Faculties not to receiue due Orders shall not serue for longer time then a yeere, but in cases expressed in the law. 13. That men presented to Benefices, by any Ecclesiasticall person whatso­euer, shall not be instituted before examination; made by the Ordinaries, ex­cept those who are presented by Vniuersities, Colledges, and generall Studies. 14. That in the causes of the exempted a certaine forme shall be obserued, and where the question is of reward, or concerning those who sue in forma, pauperis, the Exempted also, who haue a Iudge deputed, shall be conuented be­fore the Ordinarie but those who haue no Iudge deputed, shal bee conuented in all causes. 15. That the Bishops shall take care of the Hospitals, that they be well gouerned by the administrators, though Exempted, obseruing a certaine forme.

The Prelats who opposed in the Congregations, did the same in the Ses­sion, A modest op­position is made, but not regarded by the Legats. but with greater modesty: desiring that the degrees of the persons com­prehended might be expressed, and that besides the prouisions against future euils, remedies might be added for the present, which are more hurtfull, and dangerous. But the Legats, hearkening vnto those words as vnto idle talke, concluded the Session, and appointed the next for the [...] of April. The credence concerning the Transla­tion is deli­uered.

The same day the Popes messenger, concealed vntill then, euen from the Legats, did appeare, and declared to them his credence; and immediatly went [Page 266] from Trent to Ispra [...] The Card Santa Croce was confounded; but Monte, being without feare said, that he euer knew the Pope to be a wise Prince, and that he then saw in him the height of iudgement, that it was necessary to do so, if they would preserue the authority of the Sea▪ Apostolike: and therefore that it was fit to serue his Holines with fidelity, secrecy, and diligence. And it hapned fit­ly that many in the families of the Prelats were sicke, either by the disorders of the Carnoual, or because the aire had been moist many daies before. Monte suborned some to aske the Physicians whether those infirmities were not The pretence for the Tran­sl [...]non. contagious. The Physicians, who in their Prognostiques, alwayes say the worst they can, because if they proue true, they seeme learned▪ in hauing fore­seen them, if not, they seeme more learned in remedying or preuenting them, spake some ambiguous word, which was studiously spread abroad, and belee­ued by some of the meaner sort Some others also were credulous of it, especi­ally those who were willing to depart, and therefore wished it were true. And after the Session, a Bishop dying opportunely, interred with the obsequies of the whole Councel, made the matter more conspicuous. Whereupon all Trent was full, that the disease was con [...]agious, and▪ the same was spread in all the bordering places. The Legats, to shew they had no finger in dispersing this fame, held a generall congregation the next day after the Session, to digest what should be discussed concerning the Eucharist, and, the weeke following, the Congregations of the Diuines did begin. But the fame being increased, Monte gaue order to Hercules Seuerolo, Proctor of the Councel, to make a Pro­ces concerning the posti [...]ent infirmity. The Physicians were examined▪ and Ie­ronymus Fracastorius amongst others, who had the title of the Physician of the Councel, and other persons besides. It was reported that the neighbor places would haue no more commerce with the City: which made many Prelats aske leaue to depart, either for feare, or for desire to goe from thence by all meanes. Monte gaue leaue to some, that their departure might be alleadged as one of the causes; others, with whom he was more familiar, he perswaded to tarry, indeed, not to want adherents when he should propose the Translation of the Councel, but▪ in shew, that the councel might not dissolue; and there­fore he wished them to require in the Congregations, that some order might be taken. The Proces was prosecuted vntill the 8. day, when newes came, ei­ther true or fained, that Verona would traffique no more with them: which troubled them all, because they should be as it were all in prison.

Therefore the, day a generall Congregation was held concerning this: in which the Proces was read, and a proposition made, what remedy might be found that they might not be confined, with a disease in their houses, and de­priued of victuals and other necessaries. Many protested they would depart, and could not be hold, and, when much had bin spoken, Monte proposed the translation of the Councel, saying he had Apostolike authority to doe it from the beginning; and caused the Popes Bull to be read, directed to the 3. Legats, The Bull of the Transla­tion is read. Monte, Santa Croce, and Poole. In which, hauing declared that he had established the Councell in Trent, & sent them [...]hither, as his Legats, and Angels of peace to the end that so godly a worke might not bee hindered by the incommodi­tie of the place, he giueth power to any two of them, in absence of the third, to translate it into some other citie, more commodious, opportune, and secure; [Page 267] and to command the Prelats, vpon censures and punishments, not to proceed any further in Trent, but to continue it in the City, vnto which they shal trans­ferre it, & to call thither the Prelats, & other persons of the Councel of Trent, vpon paine of periury, & other censures, set down in the letters of the conuo­cation, & that he will ratifie whatsoeuer they shall doe, any thing to the con­trary notwithstanding. The Emperors Prelats answered immediatly, that the disease & the dangers were not so great, that the timorous might haue leaue to go, vntill the opinion were past, which, by the help of God, would vanish quickly, and if the Session were deferred, it was no matter: that many depar­ted the yeere before, for the suspicions of warre, and the Session was deferred The Empe­rors ministers doe discouer the plot. more then 6. moneths, and that they might doe so now, if there were occasi­on. And other such reasons they brought. The disputation concerning this was long. When the Congregation was ended, the Imperialists, conferring a­mong themselues, and seeking curiously that which before they cared not to know, they smelt out that it was not a generall disease, but a pretence.

The next day a Congregation was called to consult vpon the same mat­ter. It was found, that 11. Prelats were already parted, & they began to speake of the place whither to goe. That it should be in Germany, all did abhorre. It could not be in the State of any Prince, because they had treated with none. There remained onely the State of the Church. The Legats proposed Bolonia; which pleased all those that approued the Translation. The Imperialists did contradict, and some did almost protest: but the maior part consented. Some doubted the Pope would take the Translation ill, because it was made with­out his knowledge. But Monte said, that sudden chances, and perils of life are free from these respects, and that hee would vndertake the Pope should bee contented. Consideration was had of the Emperour, and other Princes, and it was concluded, that if they made mention of them in the Decree, they gaue satisfaction to the reuerence which they did owe them: and to satisfie, in some sort, those, who approued not the translation, they made some men­tion of returning. The Decree was proposed by way of deliberation. Doth it please you to declare that this disease is manifest, in regard of the predicti­ons, and other things alleadged so notoriously, that the Prelates cannot re­maine in this Citie, without danger of their life, nor can be kept here against their will; and because of the departure of many, and protestations of others, by whose departure the Councell would bee dissolued; and for other causes alleadged by the Fathers, notoriously true and lawfull; Dothe it please you to declare, that, for the security of the Prelats liues, and prosecution of the Coun­cell, it ought to be transferred to Bolonia, and is now transferred, and that the Session intimated, for the 21. of April, shall be celebrated, and all things pro­secuted there, vntill the Pope and Councell shall thinke fit to reduce it into this or some other place, by the aduise of the Emperour, the French King, and other Christian Kings and Princes?

The next day the Session being held, and the Decree read, 35. Bishops, and A Session is held to reade the Decree of the Translati­on to Bolonia. three Generals did assent. But the Cardinall Pacceco, and 17. other Bishops op­posed. Among those that consented, there was not one of the Emperors Sub­iects, but Michael Saracenus, a Napolitan, Archb. of Matera. But amongst those that consented not, there was Claudius della Guische, Bishop of Mirpois, and [Page 268] Martelli, Bishop of Fiesole, and Marcus Viguerius, Bishop of Sintgaglia, whom the Cardinall of Monte did vpbraid, that his vncle beeing drawen from a base e­state to the height of the Cardinality, from whence the greatnesse of his house and his owne Bishopricke did proceed, he did ill requite the Apostolike Sea. For answere he vsed the words of S. Paul, God is not mocked. The Legates de­parted, with the Crosse caried before them, accompanied with the Bishops of their faction, with ceremonies and prayers.

The Imperialists were commanded by the Emperours Ambassadour, not to de­part vntill his Maiestie were informed, and gaue them order. In Rome the Court was glad they were deliuered from danger. For there was already great confusion and sale made by the possessors of many Benefices, who sought to vnburthen themselues, but so as that they would lose no commoditie. The Pope said, that hauing giuen his Legates power to translate the Councell, and promised to ratifie what they should determine, and cause it to be executed, and they hauing iudged the infection of the ayre to bee a lawfull cause, hee Which is ap­proued by the Pope. could not chuse but approoue it, and the rather, because the maior part of the Prelates did consent.

But none was so simple, as not to beleeue that all was done by his com­mandement, it being certaine that nothing, how little soeuer, was handled in the Councel, without order first had from Rome. For which purpose letters comming once euery weeke, and some weeks twice, it was not credible, that a matter of that importance, was hatched in the Legats braines. Besides, onely to bring so many persons into a Citie, so iealous as Bolonia, without consent of the Prince thereof, seemed to be a thing which the Legats would neuer haue The date of the Bull is sus­pected by ma­ny. attempted. Many did beleeue that the Bull had not a true date, but was new­ly made, though the date were old, and with the name of Cardinall Poole, to giue greater reputation: otherwise that clause, in which authoritie is giuen vnto two of them, the other being absent, to translate the Councell, would seeme a kinde of Prophecie, that Poole should depart a yeere after; and the li­bertie to trans [...]erre it to what Citie they listed, seemed too large, and improba­ble, considering the suspicion alwayes fixed in the minde of the Popes, that the Councell should bee celebrated in an vnfaithfull Citie, shewed more then euer by Pope Paul, when hee did call it. So that it was incredible that hee would, vnnecessarily, expose himselfe to the discretion of another, in a matter of so great weight. Yet, following the notes which I haue seene, as I haue said before, I assure my selfe, that it was made two yeeres, and sent 18. moneths be­fore this time. But that which could not be concealed, and which did scanda­lize It appeareth by the Bull, that the Coun­cell was not free. euery one, was, that, by that Bull, it appeared that the Councel was in ser­uitude. For if the two Legats could command all the Prelats, at once, to part from Trent, and compell them by punishments, and censures, let any man say that can, what liberty they had? The Emperor, hearing the newes, was much The Empe­rour is offen­ded with the Translation. displeased, because, it seemed, hee was despised, and because hee saw a weapon taken out of his hand, by managing whereof, according to opportunity, hee thought to set Religion at peace in Germanie, and so to put it vnder his The French King dieth. obedience. The newes came not to the French King, who the 21. of the same moneth, changed this life for a better.

I Am not ignorant of the lawes of Histories, 1547 PAVL 3. CHARLES 5. EDWARD 6. HENRY 2. and how they differ from Annals, and Diaries. I The censure of the Author concerning this worke. knowe likewise, that the narration of vniforme accidents, breedeth satiety in the Writer, and te­diousnesse in the Reader: and that to recount small matters too particularly, deserueth the name of a foolish knowledge. Yet I obserue frequent replies, and little narrations, in Homer, and that, in the expedition of Cyrus the yonger, Xenophon doth more rauish and instruct the minde, by reciting the serious and merry discourses of the souldiers, then by relating the actions and counsels of Princes. I am of opinion, that euery matter hath his proper forme, and that this of mine, cannot bee composed with ordinary rules. I assure my selfe, that this worke will bee read by few, and is of a short life; not so much for want of forme, as for the nature of the Subiect. And I am so per­swaded, by that which I see happen in the like things. But not regarding perpetuity, or continuance of time, it shall suffice me that it will please some one, to whome I will shew it, because I know hee will make vse of it; and I am assured that▪ for hereafter, that will happen to it which the coniunctures shall comport.

The Prelates remaining in Trent, were in great suspence, vntill letters The Empe­rors Prelats remaine in Trent. came from the Emperour, commending them for contradicting the Transla­tion, and abiding in Trent, with expresse order not to part from the Citie. They consulted among themselues, whether they should doe any Concilia­rie Writings passe betweene the Prelats of Trent and of Bolonia. act: and it was vniformely resolued, that it would make a schisme, and therefore was not to be attempted: but that they ought to study the points, and to expect what opportunity would bring. There passed some writings betweene the Diuines of Trent, and of Bolonia. These did, with affectation call it the Synode of Bolonia; and those, the holy Synode, bee it wheresoeuer it will. And some of them remaine still in Print in Bolonia. The Legates, and [Page 270] other Cardinals of Rome, made diuers requests in priuate, vnto some of those who remained in Trent, to cause them to goe to Bolonia, or, at the least, to make them depart from thence. But they gained none, but Galeatius Flori­mante, Bishop of Aquila. They laboured to bring to the Session, all their friends that parted from Trent, and that more should come also: which was easie to doe by reason of the commodious passage from Rome thither. Di­uers Congregations were made, in which nothing was handled, but how they might defend the Translation to bee lawfull, and to shew that those of Trent, were bound to ioyne with them.

The 21. of April being come, the day appointed for the Session, with great concourse of all the people of Bolonia, and much solemnitie, the Legats, The first Ses­sion in Bolo­nia. accompanied with thirty foure Bishops, went to the Councel house; where nothing was done, but a Decree read, which sayd, that, it being resolued in Trent to translate the Synode to Bolonia, and to celebrate the Session that day, publishing Canons in matter of the Sacraments, and of reformation, yet considering, that many Prelates of the Councel, were imployed in their Churches, by reason of the holy dayes of Easter, hoping they will returne ere long, that all may be done with honour and grauity, the Synode hath defer­red the celebration of that Session, vntill the second of Iune, reseruing pow­er to themselues to abreuiate the terme. It was decreed also, to write letters in the name of the holy generall Synode, to the Fathers remaining in Trent, exhorting them to goe to Bolonia, and to vnite themselues with the Body, from which being separated, they cannot bee called an Ecclesiasticall Con­gregation, but doe giue much scandall to Christendome. These letters, beeing receiued in Trent, were thought not to be discreet, and did rather ex­asperate then mollifie their mindes. Therefore they resolued not to answere, for feare of making a contention, and so to let the attempt fall; which was ascribed to the Cardinall of Monte his too much liberty, not to the moderati­on of that Assembly.

The Emperour, who was in Saxonie with a puissant Army, in the very face The Elector of Saxony is taken prisoner in battell, and the Land­graue of Has­ [...] th yeeld of that Elector, wholly busied in martiall affaires, had laid aside all thoughts of the Councell. And the 24 of the same moneth, hauing put his Armie in order, vpon the riuer Elb, called by the Latines Albi, came to a set battell; where the Duke Elector was wounded and taken prisoner, and his Armie de­feated. The Protestant forces being weakened hereby, the Landgraue was The Saxon is condemned to [...], but his [...] is [...]uen vpon hard conditions. enforced to yeelde, and some few dayes after, by the mediation of his sonne in law Mauritius, and the Elector of Brandeburg, did wilingly make his per­sonall appearance. The Duke was first condemned to die as a traytor, and then his life was giuen him, vpon diuers hard conditions; all which hee ac­cepted, but his submission to the Councell, in matter of religion. And Cae­sar was content, that the others beeing obserued, this should be omitted. Other conditions were proposed also to the Landgraue; amongst which one was to obey the Decrees of the Councell of Trent; whereunto he con­sented not, but subscribed to referre himselfe to a godly and free Councell, where the Head and the members might be reformed, which also the Duke Maurice, and the Elector of Brandeburg would doe. They were both impri­soned, the Saxon for euer, and the Landgraue during the Emperours plea­sure. [Page 271] Caesar beeing made Lord of Germany by this victory, became Master of a great deale of Artilery, and drew much money from the Cities and Princes; and to giue a peaceable forme to what he had atchieued by warre, he orday­ned a Diet in Ausburg.

These things did much afflict the Pope, who considered that Italy was without helpe, and remained at the Emperors discretion. Yet he was comfor­ted, The Pope is afflicted in mind with the Emperors prosperity. that hauing gotten the conquest by force, hee would bee compelled to maintaine it by the same meanes, and could not remoue his army from thence very soon. In the mean space he had time to treat & agree with the new French King, and the Italians, and to secure himselfe. In all these troubles he was con­solated, being deliuered from feare of the Councell. Hee commended aboue measure, the resolution of the Cardinall Monte, to whom hee attributed this benefit. Hee resolued to send into France, Ieronymus Boccaferrius, a Romane, Maketh a confederation with the new French King. Cardinall of Saint George, in shew to condole with the King, for the death of his father, and to giue him ioy of the beginning of his kingdome, but with Commission to make intelligence, and confederation with him. The Pope gaue the Legate most ample power to grant the King all his demaunds, in matter of Benefices, without regarding the Decrees of the Tridentine Coun­cel. And sendeth a Legat into Germany. And, to be ready to embrace all occasions, which might arise in Ger­manie, to trouble the Emperour, and that no resolution might be taken in the Diet to his preiudice, he sent Francis, Cardinall Sfondrato, for Legate, with in­struction to treat with the Clergie, and to keepe them in deuotion; to make diuers propositions to the Emperour, to establish the Councell in Bolonia; which, if it were not in a place of his owne subiection, hee feared more then the Emperours Armes in Italy.

At this time there was a great sedition in Naples, because the Viceroy D. A great com­motion is rai­sed in Naples, by bringing in the Inquisi­tion. Pedro di Toledo, desired to bring the Inquisition into the kingdome, according to the custome of Spaine. The Napolitans resisted, and made a seditious crie throughout Naples, God saue the Emperour, and confound the Inquisition: then, being assembled, they chose a Magistrate to defend them saying, That when they yeelded their obedience to the Catholique King, they made an expresse capitulation, that causes of heresie should bee censured by ordinary Ecclesia­sticall Iudges, and that the particular office of the Inquisition should not bee brought in For this cause the Spaniards and Napolitans did seditiously take Armes, and many were slaine, and there was danger of rebellion. When all things were set in order, fifty thousand men beeing put in Armes, assembled by the sound of Bels, the Spaniards being retired into the Castles, and the people fortified with Artillery, in conuenient places, there was, as it were, a formall warre, betweene the Citie and the Castles. The tumult lasted from the end of May, vntill the midst of Iuly, and more then three hundred per­sons were slaine on both sides. In which interim the Citie sent Ambassadors And nourish­ed by the Pope. to the Emperour and the Pope, offering to yeeld, if they might bee receiued. It was enough for the Pope to nourish the sedition, which he did with much dexterity, hauing not forces to maintaine the enterprise. But the Cardinall Theatinus, Arch-bishop of that Citie, promising them the adherence of all his kinred, who were many, and potent, and his owne paines also, who, to that purpose, would goe in person, did effectually exhort them not to let slip [Page 272] an occasion, so profitable for the seruice of the Church, gaining vnto it so great a kingdome. The Spaniards, calling succours from diuers parts, became more potent, and letters came from the Emperour, that he was content there should be no Inquisition, and pardoned the Citie, except nineteene, all which he named but one, whom he would discouer when time serued: yet the City paid for a fine an hundred thousand crownes. These conditions were of ne­cessity receiued, and those few of the nineteene who could be found, were put But appeased by the Empe­rour. to death; and so the tumult was appeased.

In Bolonia the Legats did not well know as yet what to doe; and the Pope The Councel in Bolonia proceedeth slowly. had commanded them not to proceed to any action, which might be oppo­sed, or make a diuision, but to goe on slowly, deferring the Sessions, and making some Congregations, to shew they were not idle. But it was not easie to make them in a good forme, to discusse the point of the Eucharist, in regard the principall Diuines, accustomed to handle matters of faith in The reforma­tion is wholly forgotten. Trent, were wanting. Yet some Congregations were held, and diuers Di­uines did speake, but no Decree was framed. There is no cause to speake any more of the Reformation, because it was then buried in deepe silence.

The second of Iuly being come, the Session was celebrated with the same The second Session is held and nothing done. ceremonies; where they did nothing but prorogue it, with a decree like to that of the forme, shewing that the Synode had deferred it vntill that day, because the Fathers were absent and expected: whereupon, beeing desirous to deale louingly with them, they added another Prorogation, vntill the fif­teenth of September, not ceasing in the meane space to examine the points of doctrine and Reformation, reseruing to themselues power to abbreuiate or prolong that terme, though in a priuate Congregation.

In France it was not hard for the Legate to obtaine of the King whatsoe­uer A strong alli­ance is made betweene the Pope and the French King. the Pope desired. For hee also was no lesse iealous of the Emperours for­tune, and there was good intelligence betweene them, and very secret propo­sitions did passe. Amongst the publique, one was, that the King should send to the Councell of Bolonia, as soone as might be, as many Prelats as was pos­sible. Marriage was contracted betweene Horatius Farnese, the Popes Ne­phew, and Diana the Kings bastard daughter, of the age of nine yeeres. The King sent nine French Cardinals, to remaine in the Court, to giue the Pope reputation; and to nourish friendship betweene them. The Pope created Two Cardi­nals are crea­ted at the Kings in­stance. Cardinals the sixe and twentieth of Iuly, at the Kings instance, Charles di Guisa, Archbishop of Reins, and Charles of Ʋandosme, of the blood royall.

In the end of August, Caesar went to Ausburg, to celebrate the Diet there, The Emperor holdeth a Diet in Aust­burg. hauing about the Citie, the whole Armie of Spaniards and Italians, and some companies of foote within the Citie. It began the first of September, where the Emperor desiring principally to pacific Germany, did impart what he had formerly done in diuers Diets, to reconcile it, and how, for this end, he had caused the Counsell to bee called, and to begin in Trent: but that his paines auailing nothing, hee was constrained to passe to another remedie. And be­cause it pleased God to giue a happy issue to his resolution, reducing Germany to those termes that he was assured to reforme it, hee had assembled the Prin­ces for that end. But for that the difference of religion was cause of all those [Page 273] troubles, it was necessary to begin there. The opinions of the Princes in that Diet were diuers; for amongst the Electors the Ecclesiastiques desired, and vrged, that the Councell of Trent should be held, and demanded no con­dition. The Seculars, adhering to the Lutherans, were content, with these con­ditions, that it should be free, pious, that the Pope should not preside, neither in person, nor by his Ministers, should release the oath by which the Bishops In which the Princes differ in opinion. are bound vnto him, that the Protestant diuines should haue a deciding voice, and that the Decrees already made should be reexamined. The other Catho­likes demanded that the Councell should be continued, and the Protestants haue safe conduct to go thither, and speake freely, and be inforced to obey the Decrees.

While the Pope was in expectation of the successe of the Diet in Germanie, The Popes sonne is mur­dered in his owne palace, and his citie Piacenza pos­sessed by the gouernour of Milan. the 10. of September, his sonne, Petras Aloisius, Duke of Piacenza, was slaine in his owne palace, by conspiracie, and his body ignominiously exposed; and, some few houres after, souldiers came from Milan, sent by the Vice-Duke, Fer­nandus Gonzaga, who made themselues Lords of the Citie. This afflicted the Pope aboue measure, not so much for the death of his sonne, and the igno­minie, as for the losse of the Citie, and because hee saw plainely that all was done with the Emperours knowledge.

But the Legats in Bolonia thought, that in this affliction and businesse of the Pope, it was not fit to write two letters euery weeke, of what did passe in the Councell, as they were wont, and therefore that it was conuenient to prorogue the Session for a long time, and to intermit all Actes of the Coun­cell; which would bee done with honour enough, if the Session, intimated for the fifteenth, were celebrated, and the next deferred. Yet the publique griefe for the Dukes death, requiring that no solemnity should bee made, they deemed it was better to anticipate, and deferre it in a Congregation. Therefore the fourteenth, the Prelates being all called into the house, where the Cardinall of Monte was lodged, hee spake vnto them, thus in substance. C. Monte ma­keth a speech to the Fathers in his owne lodging for prorogation of the Session. That the morrow was appointed for the Session; but euery one saw in what staits the Synode was; that not many Prelates are arriued, who are in their iourney, especially the French-men, and those who are lately come, are not well informed, yea, euen those who haue been present the whole Sum­mer, at the disputation of the lesser Diuines, are not well in order: where­unto was to bee added the cruell murder of the Duke, which held euery one in suspence, and themselues busied in prouiding for the security of the Cities belonging to the Church: that hee was glad hee had reserued power to prorogue the Session, that they may be freed from the paines of going to the Church to celebrate it: that his aduice was, yea, that it was necessary to make vse of that reseruation, prolonging the Session now, and not celebra­ting it to morrow. The prorogation pleased all the Fathers. the Cardinall added, that, hauing considered much of it, they were not able to set downe a certaine day whereon to rest: that when they were in Trent, thinking to di­spatch the Decree of Iustification in fifteene dayes, they were faine to sweate in the businesse seuen moneths together, oftentimes making two Congrega­tions euery day: that where the question is of faith, and confounding the heretikes, one ought to goe with leaden feete, and often to employ much time [Page 274] in discussing a little word; that one cannot know whether it will be neces­sary to celebrate the Session within few dayes, or not within many mo­neths; therefore that his opinion was to prorogue it during pleasure of the Councell; and that this resolution was vndoubtedly the best. And if any say, that, the prefixed time beeing knowen, one might better dispose of his businesse, these may assure themselues, that it will appeare within few dayes, what course and progresse the Synode is like to haue. All were content it should be prorogued, during the Councels pleasure, and so they had leaue to depart.

The Prelats of Germany, assembled in the Diet the very same day, wrote The Prelates assembled in the Diet write to the Pope to restore the Synode to Trent. to the Pope, for so the Emperours pleasure was, demanding that the Coun­cell should be brought backe to Trent. In the letter was mixture of prayers and threats. It expounded the bad estate and danger of Germanie, against which prouision might haue been made, if the remedy of the Councell had been applyed in time, and held in Germany, as was desired. For hauing am­ple iurisdictions, they could not long remaine in remote places, for which cause none went to Mantua, or Vicenza, and but few to Trent, a Citie which belongeth also rather to Italy, especially in time of warre. Now, all things beeing in peace, they conceiued great hope, that the shippe was safe in the hauen, when, beyond all expectation, they vnderstood the Councell, in which all their hope consisted, was translated to another place, or rather di­uided. Therefore beeing depriued of this remedy, there did nothing re­maine, but to haue recourse to the Apostolique Church, praying his Holy­nesse, for the safetie of Germany, to restore the Councell to Trent; which if he did, there was no seruice which hee might not promise himselfe from them; and that otherwise they knew not whither to flee for ayde, against the mis­chiefes and dangers that were imminent; that therefore hee would vouch­safe to consider of their demaund, and thinke that if hee made not prouisi­on, it was very possible they should thinke of other courses, to put an end to these difficulties: Praying his Holinesse to take their Letter in good part, being compelled to write thus, by their owne duety, and by the condition of the times.

Moreouer, the Emperour vsed all diligence that all should submit to the The Empe­ror obtaineth of the Princes and Granuel of the Cities a conditionall submission to the Councell. Councell, vrging, praying, and desiring them to relie vpon his credit. His prayers to the Elector Palatine were a kinde of threats, in regard of his for­mer offence, lately pardoned. Maurice, Duke of Saxonie, was necessarily to yeeld, because of so great benefits, newly receiued from his Maiestie, and be­cause hee desired the enlargement of the Landgraue, his wiues father. There­fore the Emperor, hauing promised they should haue due satisfaction, and de­siring them to trust vnto him, they finally consented, & were followed by the Ambassadors of the Elector of Brandeburg, and by all the Princes. The Cities refused (because they thought it very dangerous) to submit themselues indif­ferently to all the Decrees of the Councell. Granuel did negotiate very much, and very long, with their Ambassadors, holding them obstinate, in refusing what the Princes had approued, adding some threats, to condemne them in a greater summe then they had already payd. Therefore they were compel­led, in fine, to condescend to Caesars will, yet with caution of obseruing the [Page 275] promises. Being called before the Emperour, and demanded if they would conforme themselues to the resolution of the Princes, they answered, they should be too bold, if they went about to correct their answere, and, with­all, gaue vp a writing, which conteined the conditions, with which they would receiue the Councell. This was taken, but not read, and they were commended, in the Emperours name, by his Chancellour, for that they had referred all to Caesar, as others had done, and relied vpon him: and the Em­perour himselfe made shew to bee well pleased with it: so the one and the o­ther party was willing to be deceiued.

The Cardinall Sfondrato fayled not of his duety, in proposing many ad­uantages The negotia­tion of Card. Sfondrato, with the Em­perour. to the Emperour, in case hee would consent to the Councell in Bo­lonia; he shewed him in what confusions England was, beeing vnder a King who was a childe, whose gouernours were at variance, and people in di­strust one of another, because of religion: he discouered vnto him the intel­ligence which the Pope held in that Kingdome, all which should bee to his fauour, and that hee would assist him in that enterprise with men and ships, and would giue him leaue to make vse of the Ecclesiasticall rents of all his States. The Emperour knew the Popes aime was to intangle him in a new enterprise, and so to trouble him in that which hee had already brought to a conclusion. Therefore hee answered, that hee would bee vnited with the Pope in religion, but, in point of warre, was resolute to proceede alone, and not to be his Captaine, who would abandon him in the best time of seruice, as he had done in the warre of Germanie. And, on the other side, he proposed diuers aduantages to the Pope, in case hee would consent to the returne of the Councell to Trent. The Legate hauing answered, he had no commission herein, the Emperour sent, indiligence, the Cardinall of Trent to the Pope, to negotiate the restitution of the Councell, and other particulars, which shall bee related. The Pope, hauing heard him often, and not beeing able to discouer his intention, did finally answere him, that hee should speake hereof in the Consistery.

The Cardinall hauing, the ninth of December, in presence of the whole And of the Cardinall of Trent with the Pope. Colledge, declared what paines and dangers, the Emperour had vndergone, onely to maintaine the dignity of the Councelll and how finally, by this dili­gence and authority, hee had induced all the Princes and States of Germanie, to adhere, and submit themselues vnto it; hee prayed his Holinesse, in the name of Caesar, Ferdinand, and the whole Empire, that, for the loue of God, he would cause the Bishops who were at Bolonia, to returne to Trent, to finish the necessary worke beginne, and would bee pleased to send one or two Le­gates into Germany, with full Pontificall power, not keeping from them any Faculty, that the manner of liuing, vntill the Councell began, might be set downe by their aduice, and the Clergie reformed, that he would haue con­sideration, and determine, if the Sea were vacant, during the time of the Councell, whether the Fathers thereof, or Cardinals, should elect the Pope, that, in case it should happen, no new stirres might arise. This third The Pope is put in mind of his old age. point was added, to put the Pope in minde of his old age, and approaching death, and so to make him condescend more easily, that his posterity might not inherite the displeasure which the Emperour tooke at [...]. The [Page 276] Pope, in answere of these propositions, commended the Emperors good will, and his paines, for publique seruice of the Church, concluding hee would haue such consideration of these propositions, as they deserued, and resolue, as GOD would inspire him. The Cardinall, hauing in diuers priuate audi­ences, assayed in vaine to haue some good resolution from the Pope, leauing the instruction to Don Diego di Mendoza, whom the Emperour had caused to The Card of Trent retur­eth, leauing Don Diego in his roome. goe for that purpose to Rome from Siena, where he was to accommodate the differences of that Republique, hee departed, and returned to Ausburg. Don Diego, in publique Consistory, assembled to giue the cap to the Cardinall of Guise, where all sorts of men might be present, presented himselfe before the Pope, and expounded vnto him the same things, which the Cardinall had done; adding, that he had commission, in case his Holinesse did interpose a­ny delay or excuse, to protest that the Synode of Bolonia was not lawfull. The Pope answered, that he would first vnderstand the opinion, and the reasons The popes answere con­cerning the returne of the Councell. of the Fathers of the Councell of Bolonia, and impart the proposition to the Kings and Princes of Christendome, that he might resolue maturely, for the seruice of God, and satisfaction of all.

The Cardinall of Guise made a publique discourse in the same Consistory, The discourse of the Cardi­nall of Guise in the consi­story. in the name of the French King, and spake thus in substance. That King Francis had neuer spared any cost or danger, to maintaine the liberty of other Princes. In conformity whereof, Henry, not degenerating from the vertue of his ancestors, so soone as he left to mourne for his Fathers death, was wil­ling to declare his obseruance towards the Sea of Rome. That the merits of the Kings of France towards the Pope, were famous, and exceeded all those of other Nations: but this was aboue all which the King now doth, promi­sing all his forces to preserue the Papall dignity, now when it is so contem­ned. He prayed the Pope to receiue the King for his sonne, and to promise to himselfe all assistance from him, and to take care that the Church should receiue no dammage or shame, in regard, that from small beginnings, great factions haue risen, which haue brought the Popes into great calamities. He exemplified in many Popes, afflicted, who were defended, and raised by the Kings of France, concluding that the present King will not yeeld to his ance­stors, in preseruing the dignity of the Apostolique Sea.

Many did thinke that the Pope made Guise speake so, to encourage the Car­dinals his dependants, and to daunt the lofty spirits of the Imperialists, and to make them see they could not enforce him. And to execute what he had said to Don Diego, he wrote to Bolonia, to the Cardinall of Monte, the propo­sition made vnto him, and his owne determination, giuing him order, that so soone as might be, inuocating the holy Ghost, hee should deliuer all to the Fathers and when he had vnderstood their opinion, should write backe what the Councell thought. The Legate, the Fathers being assembled, declared The manner how the spirit did worke in this Councel. the Commissions, and gaue his owne voice first, which all the others follow­ed. For the spirit which was wont to mooue the Legates to thinke as the Pope did, and he Bishops to beleeue as the Legates, did worke as formerly it had done. The voices being collected, the Cardinall, by the consent and is the name of all, answered that the Synode, when the lawfull decree was made, to translate it from Trent to Bolonia, hauing admonished all to put [Page 277] themselues into the iourney, and, after that they were arriued in Bolonia, vn­derstanding that some remained in Trent, hauing againe louingly exhorted them to part from thence, and ioyne with the body of the Councell, they made none account thereof, continuing still in that Citie, with contempt of the Councell, and scandall of many, as if they pretended to bee a lawfull Councell, or were not bonnd to obey this; and therefore that the Fathers The answere sent from Bo­lonia concer­ning the re­turne of the Councell. did not know how the returne to Trent could bee treated of, with the honour and reputation of the Synode, if those who remaine there doe not first goe to Bolonia, to vnite with the rest, and acknowledge the power of the Councell. When this is done, the returne, in contemplation of Germanie, may bee hand­led, if that Nation will giue sufficient securitie to obey the Decrees, as well to be made, as made already. He added that there was a fame spread, that when the Councell returned to Trent, the proceeding should bee popular, and licen­tious. Therefore the Fathers thought it necessary to haue good securitie, that the order, continued in the celebration of Councels from the Apostles time; vntill this age, should be obserued; desiring also caution, to stand secure, and to be able to depart, and translate also the Councell, when it shall seeme fit to the maior part, and to end it when they shall iudge that they haue attai­ned the end for which it was called; desiring his Holinesse not to com­pell them to that which would bee against the honour of God, and libertie of the Church.

The Pope hauing receiued these letters, when the Masse was ended on Which the Pope doeth communicito to the Cardi­nals in Consi­story; & to the Emperours Ambassador. Saint Iohn the Euangelists day, beeing returned to the Chamber of the robes, with the Cardinals, did communicate the Councels answere vnto them: which beeing approoued by the maior part, he caused Mendoza to bee called, and related vnto him the opinion of the Synode, approoued also by the Cardinals, adding that there was nothing that he was not willing to doe for Germanies sake: that the Emperour was a good witnesse hereof; that he was sure that the demand, which he the Ambassador had made, in the name of Caesar, Ferdinand and the Empire had a condition annexed, that is, if it may bee with the peace and profit of other Nations, and liberty of the Church: which being assembled in a generall Councell, seeing it hath iudged otherwise, and that the Colledge of Cardinals was of the same opinion, he could not choose but repute it iuridicall, and reasonable, and approoue it, as hee also did. That, for his fatherly affection, towards the Emperour, and the King, hee wished hee could giue a more acceptable answere; but from a Pope, Head of the Church, nothing could be expected, but what the well gouerning of the pub­like did compell him to resolue: that hee knew the Emperours wisedome, and his filiall loue, and was confident he would receiue this for good, which was thought necessary by so many Fathers, and would command the Spa­nish Prelates in Trent, to goe presently to Bolonia, and labour to make Germa­nie receiue the conditions proposed by the Councell, and send, as soone as might bee, the Duch Prelates, and giue the Synode caution that the condi­tions proposed should bee obserued. Mendoza, vnderstanding the Popes re­solution by his answere, would instantly haue protested, that the assembly of Who would haue protest­ed, if he had not been dis­swaded by the Car. of Trent: Bolonia was not a lawfull Councell, and that his Holinesse, if he brought it not backe to Trent, would bee cause of all the mischances that should happen [Page 278] to Christendom, & that, he fayling, the Emperor, as Protector of the Church, 1548 PAVL 3. CHARLES 5. EDVVARD 6. HENRY 2. would make prouision. But the Cardinall of Trani, Deane of the Colledge, and some other Cardinals, interposing, hee was content to relate the answere to Caesar, and expect order from him.

The Pope, considering the action of Mendoza, thought that this businesse might make some difference betweene him & the Emperor, in which case he thought it not fit to haue the Prelates of Germanie ill affected to him. At the receiuing of their letter, whereof mention was made before, he was offended with the last particle, that they would thinke of other course, holding it to be a plaine threat, and resolued to giue them no answere, and continued three moneths in that opinion: but now, better aduised, hee doubted, that, if they held themselues to bee contemned, they would take some rash resolution, to which the Emperor would giue way, that hee might bee intangled in greater difficulties. Therefore beeing resolued to preuent the danger, by honouring The Pope writeth to the Prelates of Germanie in answere of their letter. them with an answere, he made it very modest and artificiall, yet not with­out a conuenient sence of his owne honour. The letter began with com­mendation of their pietie, which appeared in their care to remedie the here­sies, and seditions, and that himselfe was no lesse sollicitous, in regard of his pastorall office, so that hee hath not suffered, nor doeth suffer any time to passe without thinking of some remedie, and had, from the beginning of his Popedome, recourse vnto that which hath beene mentioned by them, that is, vnto the Councell. And heere relating what happened in the conuocation of it, and the impediments, why it came not presently to execution, he added that, it being assembled, many Decrees haue beene made as well to cōdemne a great number of the heresies, as to reforme a great part of the Church; that the Councell parted from that Citie without his knowledge, but the Synode hauing power to doe it, hee presupposeth the cause was lawfull, vntill the contrary doeth appeare: and that although some few haue dissented, yet it cannot bee said that the Councell is diuided. Hee added that it is not translated into a Citie farre remote, and not safe, and that the being of it subiect to the Church, doth make it secure for Germanie, which hath receiued Christian religion, and many other benefits from it. That hee cared not whether the Councell were celebrated there or elsewhere, and would not hinder the Fathers to chuse another place, so they were not forced. But what did hold them from returning to Trent, they might see by the let­ters of Bolonia, whereof hee sent them a copie. That hee hath deferred to answere their letters, because the Cardinall of Trent comming vnto him in Caesars name, and afterwards Don Diego di Mendoza, hee was willing to an­swere the Emperour first. That, by the letters of the Fathers of Bolonia, they will see what is fit to doe before the returne bee resolued on. Therefore hee prayed them to come or send Proctors to Bolonia, and to assist in the Coun­cell. His conclusion was, that hee was not troubled with that point of their letters, where they intimate that new courses shall bee taken, beeing conscious to himselfe not to haue omitted any part of his duetie, and to haue imbraced Germanie with all charitie. That hee promised himselfe from them and Caesar, that they would doe nothing without maturitie; but if courses shall bee attempted against the authoritie of the Sea of Rome, hee cannot [Page 279] hinder it, CHRIST hauing foretold as much, when he founded it, yet hee feared not that their attempts would succeede, because it was grounded vp­on a most sure rocke. That others had often-times endeuoured the like, but their plots were euer ouerthrowen: and that GOD gaue example in those, what others, who would tread in the same steps, might hope for. And if the miseries past, will not mooue those that are present to desist, yet hee is sure they will remayne constant in their ancient pietie and faith, and in their Congregations will not giue place to counsels contrary to the dig­nitie of the Church.

The Emperour, beeing aduised by his Ambassadour of the conditions The Empe­rour percei­ueth y ^e Popes cunning, and sendeth Am­bassadors to Bolonia, Var­gas, and Ve­lasco. proposed by those of Bolonia, and the Popes resolute answere, though hee saw plainely that his Holinesse couered himselfe with the name of the Coun­cell, and Fathers of Bolonia, who did notoriously depend on him in all mat­ters, and receiue all motion from him, to let the world know that he omit­ted no meanes to set the Councell on foote againe, hee sent Francis Ʋar­gas, and Martino Ʋelasco to Bolonia. These comming into the assembly, the sixteenth of Ianuary, where there were no more Fathers with the Legates, the Cardinals of Monte and Santa Croce, then in the last Session, they presen­ted the Emperors letters, which were thus addressed: Conuentui Patrum Boloniae. Which beeing read, and Ʋargas beginning to speake, Monte inter­rupted him, and said, That though the holy Synod was not bound to heare him, in regard the letters were not addressed to it, because it was not a Con­uent, Vargas is twice inter­rupted in his speach. but a Councell, yet they refused not to giue him audience, with Prote­station that it should not preiudice them, or giue aduantage to others, and that it should remaine free to the Fathers, to continue the Councell, and to goe on, and proceed against the obstinate and rebollious, by inflicting the punishments of the Lawes. Vargas required, that an instrument should bee made of the Protestation, before the Proposition was vnderstood; then hee prayed the Fathers, in the name of all Christendome, to proceede with e­quitie, because, persisting in their opinion, not wisely and maturely imbra­ced, it must needes end with some great publike calamitie; but yeelding to the Emperour, all would succeede well. Hee went about to shew how dan­gerous an errour it would bee, not to change their determiination, and how well Caesar was affected to the seruice of God, and the Church. In these words he was againe interrupted by Monte, who said, I am heere President of this most holy Councell, and Legate of Paul the third, successor of Peter, and Vi­car of CHRIST on earth, together with these most holy Fathers, to prose­cute, for the glory of GOD, the Councell, lawfully transferred from Trent, and wee pray Caesar to change opinion, and to assist vs herein, and to curbe the perturbers of the Councel, in regard his Maiestie knoweth that he who hindereth holy Councels, bee he of what degree soeuer, incurreth most grie­uous punishments of the Lawes; and we are resolued, that, whatsoeuer hap­peneth, we will not care for any threats, nor will be wanting to the honour and libertie of the Church, of the Councell, and our owne.

Then Valasco read the Protestation, which hee had written in his hand; The Empe­rors protesta­tion against the Counced in Bolonia. the summe whereof was. That Religion being shaken, manners corrupted, [Page 280] and Germanie separated from the Church, the Emperour had demaunded a Councel of Leo, Adrian, Clement, and at last of Paul the third, and shewing the impediments and difficulties in calling it, he touched the things handled in it, and added, that while his Masestie made warre, principally for Religion, and put Germanie in quiet with his vertue, hauing great hope to make them goe to the Councell, who vntill then had [...]sed, they, most reuerend Le­gates, against the expectation of all, without the Popes knowledge, making a light fained cause to arise, proposed to the Fathers the translation of the Councell, without giuing them time to thinke on it; whereunto some god­ly Bishops opposing, protesting they would remaine in Trent, they, with the consent of a few Italians, decreed the said Translation, and parted the next day, and went to Bolonia. That the Emperour being victorious, sol­licited the Pope many wayes, praying him to make them to returne to Trent, shewing the scandals and imminent dangers, if the Synode did not end in that Citie, and, in the meane space, endeauoured, in the Diet of Ausburg, to make all the Dutchmen submit themselues vnto it. Finally, that he sent the Cardinall of Trent to his Holinesse, to signifie this vnto him, and to pray him to make the Councel returne to Trent. That he caused also Mendoza to goe to Rome to negotiate the same thing: and that the Pope hath taken time to treate with them in their assembly; who haue giuen a vaine an­swere, captious, full of deceipt, worthy to bee condemned by the Pope, who notwithstanding hath approoued it, calling the vnlawfull Congrega­tion of Bolonia by the name of a generall Councell, giuing them so great authoritie, that hee knoweth not how to arrogate so much to himselfe. That it was certaine, that the Councell could not bee translated, but by vrgent necessitie, diligent discussion, and consent of all; that, for all this, they, who call themselues Legates, and others, did rashly runne out of Trent, fayning certaine Feuers, and infections of the ayre, and testimo­nies of Doctours, which the euent hath shewed to bee causes not so much as of any vaine feare. That in case of any such necessitie, it was fit to treate first with the Pope, and the Emperour, who is Gardian of Councels. But their haste was so great that they did not so much as consult with themselues. That it was meete to heare and examine the contradictions and opinions of those Fathers who did speake for conscience sake; who, though not so many in number, ought to bee preferred, as more wise. That, in case it were fit to depart, they ought not to quit the Countrey, but, according to the De­crees of the holy Councels to choose another place in Germanie. That the choyse of Bolonia, subiect to the Church, could no way bee defended, be­cause it was certaine that the Germanes would not go thither; and that euery one might refuse it, for many reasons: which was to dissolue the Councell, without warning. Therefore the Emperor, to whom it belongeth to defend the Church, and protect generall Councels, to compose the dissentions of Germany, and also to reduce Spaine, and his other Kingdomes and States, to a true Christian life, seeing that the vnreasonable departure from Trent doth disturbe his whole purpose, hee desireth them, who call themselues Le­gats, with the other Bishops, to returne to Trent, from whence they parted. [Page 281] That they cannot refuse this, because they promised to doe it when the suspi­cions of the pestilence did cease: which if they will doe, it will bee most ac­ceptable to all Christendome. But if not, they, the Emperours Proctors, by speciall mandate, doe protest that the Translation or recesse is vnlawfull, and void, together with all the things that doe, or will follow, and that the autho­ritie of them, pretended Legats, and of the Bishops there present, is not suffi­cient to giue a law to all Christendom, in matter of Religion, and reforma­tion of manners, especially to those Prouinces whose manners and lawes are not knowen vnto them. Likewise they protest that the answere of his Holi­nesse is not good, but vnlawfull, full of deceipt, illuforie, and that all the dammages, tumults, ruines, wastings of Countries which haue happened, doe, or may happen, ought not to be imputed to Caesar, but to that Congre­gation which calleth themselues a Councell, it being able most easily and ca­nonically to giue remedie thereto. Protesting also that the Emperour, in the defect, fault, or negligence of them, and the Pope, will make prouision with all his forces, not leauing the protection and care of the Church, which be­longeth vnto him as Emperour, and King, according to the lawes, consent of the holy Fathers, and of the whole world. In fine, they demanded a pub­lique instrument of whatsoeuer was handled by them, and to haue the Em­perours mandate, and their protestation inserted in the acts of the pretended Congregation.

Ʋalasco, after the protestation, presented the same writing which hee had Card. Monte answereth with great re­solution. in his hand, and required againe that the instance should bee registred. The Cardinall of Monte with consent of the Synode, did most grauely protest, that they would rather die, then suffer such an example to bee brought into the Church, that the Secular power should call a Councell. That Caesar is sonne of the Church, not Lord, or Master. That himselfe, and his Colleague, are Legates of the holy Apostolique Sea, and refuse not to render an account to God and the Pope, of their Legation, and that they would answere, with­in few dayes, the Protestation read vnto them.

Mendoza in Rome, hauing receiued the Emperors answere, that he should The Empe­rors Ambas­sador in Rome protesteth also. goe on, and protest to the Pope, in presence of the Cardinals, and Ambassa­dours of Princes, and vnderstanding what was done in Bolonia, by Vargas, and Velasco, appeared in Consistory, and kneeling before the Pope, read the Protestation, which he held written in his hand. Hee began with the Empe­rors vigilancie and diligence, to reunite Christendome, diuided into diuers opinions of religion. Hee shewed what requests he had made to Adrian, Cle­ment, and Paul himselfe, to perswade them to call the Councel; vnto which the rebels of Germany refusing to submit, hee had compelled them to obe­dience, by force of armes; wherein, though the Pope (to shew he would not bee wanting to the publique cause) did contribute some small assistance of men, yet it may be said, that the warre is finished onely by the Emperours forces. In which, while hee was busied, behold the good worke begun in Trent, was interrupted by a pernicious attempt of transferring the Councel, vpon pretences, neither true nor probable, to this purpose onely, that publike quiet might be hindered, notwithstanding the more godly and sound part of the Fathers did oppose, and remaine in the place. That the name of the [Page 282] Councel should bee giuen to those, not to those, who are retired to Bolonia, honoured by his Holinesse, with the name of his adher [...]nts, whose will hee preferre [...] before the prayers of the Emperour; and Ferdinand, and Princes of the Empire, not regarding the good of Germany, nor the conuersion of those [...], to reduce who [...] seeing they are content to submit to the Councell of Trent, [...] remayneth nothing but to reduce it to that Citie▪ For which being requested, in the foresaid names, by him the Ambassador, he hath giuen an answerefull of c [...]nning; but voyde of reason. Wherefore see­ing that the Euangelicall requisitions, made by him, the Emperours Ambas­sadour, to his Holinesse, the 14. and 27. of December, and, the 16. of Ianua­rie, by other Proctors of his Maiestie in Bolonia, haue beene neglected in both places▪ hee did then protest, that the departure from Trent, and Tran­slation of the Councel to Bolonia, were voyde and vnlawfull, will bring con­tention into the Church, and put the Catholique faith and religion in dan­ger, and doe for the present giue [...]eandall to the Church, and deforme the state thereof. That all the ruines, scandals; and dissentions, which will arise▪ ought to be imputed to his Holinesse, who, though hee is bound to prouide against them, euen with the losse of his blood, yet doeth fauour and cherish the authours of them. That the Emperour, in defect and fault of his Holi­nesse, will imploy all his forces, to make prouision herein, according to the forme set downe by the holy Fathers, and obserued by consent of the whole world. Then turning to the Cardinals, hee said, that, the Pope refusing to take care for the peach of religion, vniting of Germany, and reformation of manners if they also will be negligent, he made the same protestation vnto them; and leauing the writing, which he had in his hand, he departed.

The Pope considering the Protestation of Mendoza, and aduising of the businesse with the Cardinals, saw he was in a strait, and that to be taken for The Pope [...] [...]te to make himselfe Neutrall and Iudge in the cause. a party, and to haue the contention turned against him, was much against his reputation; neither was there any remedy, but by finding a way to make himselfe Neutrall, and Iudge betweene them who approoue, and who op­pugne the Translation. To doe this, it was necessary to decline the Prote­station, that it might seeme not to bee made against him but, before him, a­gainst those of Bolonia, in which not beeing able to dissemble sufficiently, hee resolued to lay to the Ambassadours charge, the transgressing of his Ma­sters Manda [...], thinking that the Emperour, seeing his dexterity in blaming his Minister, that hee might not breake with his Maiestie, would imitate him, and proceede as if hee had protested against those of Bolonia, acknow­ledging the Pope for Iudge. Therefore, on Wednesday, the first of Febru­ary, calling Mendoza into the Consistory, hee made a very long answere, and sayd in substance. That to protest, was a thing of bad example, vsed by those who haue shaken off obedience, or are not constant in it: That him­selfe and the Colledge of Cardinals, are sorry for that vnexpected action, in regard of the fatherly loue hee hath alwayes borne the Emperour, and be­cause it was done when it was least looked for, hauing made warre, and gai­ned The answere of his Holi­nesse to the Protestation. the victory against his owne and the Churches enemies, and beene as­sisted by the Popes men, maintayned with his immense charge: which succours were great, and came in fit time, and deserued not such a reward [Page 283] after victory; that is, that the end of the warre, should bee the beginning of protesting against him. But he did [...]itigate his griefe, because the Ambassa­dour had exceeded the bounds of the Emperours Commission, in which hee ha [...] commanded his Proctors at Bolonia, to protest to the Legates; and to him, to protest against the Councel of Bolonia, in presence of the Pope and Cardinals▪ but not against the Pope, That the Emperour had done the of­fice of a modest Prince, knowing the Pope to bee the onely lawfull Iudge in the cause of Translation, which if he should refuse to determine, then the Protestation against him should take place; and therefore that it was more fit, that if the Fathers, remaining in Trent, had cause of complaint against those of Bolonia, they should make the processe before him. But the Am­bassadour had peruerted the order, leauing the petition which ought to bee made, and requiring an vndue proiudi [...]e against the Councell, so that, the act of the Pro [...]estation falling of it selfe, there was no need of an answere, Yet to cleere all mens minds, hee would make one. And first, for that hee taxeth him as negligent, and commend [...]th the Emperour as industrious, he said hee would not detract from the good meaning and actions of his Ma­iostie but yet, that hee did precede him, as in age, so in diligence. Hee said, hee had euer desired the Councell, and shewed it by effects. And here hee discoursed of all his actions, done to this end, and how others did crosse him and sometimes the Emperour himselfe, with diuers wars. Hee added, that to iudge whether the causes of the Translation bee lawfull or no, was re­serued to himselfe. That to praise those of Trent, was to praise those who were separated from the Church. That he refused not, nor euer did, that they should returne to Trent, so that it might bee done lawfully, and without of­fence of other Nations. That to thinke onely Trent fit to celebrate the Coun­cel was to wrong the holy Ghost, which is worshipped, and present in all places▪ Neither ought regard to be had, that Germany hath need of a medi­cine fo [...] by that reason, there should be a generall Councel held in England, and also where. That a commodious place is not sought for those, for whom the lawes are make, but for those who make them, which are the Bi­shops. That often times Councels haue beene made, out of the Prouinces where the heresies haue raigned. That hee knoweth why he was displeased with the answere giuen him, that is, that the Decrees made, and to be made, are receiued, and that the manner, vsed euer since the Apostles time, is ob­serued▪ That he will auoid all negligence in prouiding for the Church, and if Caesar will be diligent, let him keepe himselfe within the limits, prescribed to him by the lawes and Fathers▪ The functions of them both being distinct; will be profitable to the Church. And concerning the Translation, whether it were lawfull or no, he called the cause to him, and deputed 4. Cardinals; [...], Burg [...]is, Poole, and Crescentius, to heare it commanding euery one that; vntill it was ended, they should attempt no nouitie, giuing the terme of a mo [...] to the Fathers of Bolonia and Trent to produce their reasons. And he [...]ed this decree to be Written by the Secretary of the Consistory, in the ac­customed iudiciall forme of the Court▪ inhibiting the Prelats of Bolonia and Trent▪ to innouate any thing, while the cause depended.

The Imperialists did laugh extreamely at the Popes distinction, of prote­sting [Page 284] against the Pope, and before him. But Diego made a new Protestation, saying hee had a speciall mandate from the Emperour, to protest as he had done. The Popes inhibition beeing receiued in Bolonia, and no more assem­blies of Bishops, or Congregations of Diuines being made, all departed by little and little, except the Popes stipendaries, who could not doe it with their honour. Those of Trent mooued not, according to the Emperours wil, that Don Dieg [...] mak [...]th a new prot [...]station. they might keepe there some signe of the Councell, and hold the Catholikes of Germany in hope, and the Protestants in their dutie and that their pro­mise to obey the Councel of Trent, might not be voyd, there being none at al.

The Pope caused his answere giuen to Mendoza, to come to the know­ledge of the Fathers of Trent, and expected fifteene dayes that some ouerture would be made by him of them, that he should be Iudge, as hee had desseig­ned. But seeing nothing succeeded, he wrote a Briefe to the Cardinall Pac­ceco, The Pope wri [...]eth to the Fathers in Trent by way of c [...]ation. and to the Arch bishops and Bishops of Trent, in manner of a citation: in which hauing deliuered the causes, which mooued him to intimate the Councell, and the impediments and delayes, which happened in calling it, and the ioy he had to see it begun, which was increased by the happie pro­ceeding, hoping that in a short time prouision would bee made against the euils of the Church, hee added, that he receiued as much sorrow from the contrary encounters; so that vnderstanding the departure of his Legates, and maior part of the Bishops from Trent, some remayning still there, hee was grieued, for that it might hinder the progresse of the Councell, and giue fcandall to the Church. This being as well knowen to them as to him, hee marueiled why, if the Translation of the Councell seemed iust vnto them, they went not in company with the others; if vniust, why they made not their complaint to him. That it was a cleere case, whereof they could not bee ignorant, that they were bound to doe the one or the other; either of which, if it had beene embraced, would haue taken away all occasion of scandal. That he could not choose but write to thē with griefe; that they were defectuous in the one or the other, and that hee was sooner aduised by the Emperour of their complaints, then by any of them, so much as by letter, or messenger: and that, for this negligence, he had more cause to complaine of the Cardinall, who was more obliged, by reason of his Cardinalitie. But be­cause that which they should haue done, was preuented by Caesar, who hath complained by his Ambassadour, that the Translation is void and vnlawfull, he doth readily offer vnto them, that which should not haue beene denied, if they had made the case kowen, that is, to heare their complaints, and take knowledge of the cause, And though he ought to presuppose that the Tran­slation is lawfull, yet to doe the part of a iust iudge, hee willingly offereth to heare them and their reasons, which they shall bring to the contrary: that herein hee would hold and esteeme of the Spanish Nation, and of their per­sons, not suffering the great presumtions to preuaile, which ought to bee had against them. Therefore hauing by aduise of the Cardinals, called the cause of the Translation of the Councell vnto him, and giuen commission to some of them to relate it in Consistory, all that pretend interest being ci­ted, and the Prelates of Bolonia and Trent inhibited to attempt any thing, while the cause dependeth, as was contained in the writing, whereof he sent [Page 285] them a copy, desiring to conclude the cause as soone as may be he comman­deth them, that pretending the Translation to be of no force, they send three at the least; well instructed, to assist in iudgement, and to alleadge their pre­tensions, and to render their presence, as soone as may bee; concluding, that the presentation of the Briefe to the Cardinall, or to two or three of them, af­fixed at the Church doore of Trent, shall bind them all, as if it had beene per­sonally Who answere thus. intimated to euery one. The Pope sent also to those of Bolonia to inti­mate the same Decree, who sent immediatly to Rome.

But the Cardinall Pacceco, and the other Spaniards in Trent, who were in number thirteene, hauing first sent to know the Emperours mind [...], answered the Popes letter the three and twentieth of March, thus in substance. That they trusted in his benignitie and wisedome, which will easily know that, in contracting the Translation, in being silent, in remayning in that Citie, they thought of nothing lesse, then of offending his Holinesse; yea, that the principall cause, why they dissented, was, because a matter of so great weight was handled, without his knowledge: wherein also they desired, that so small account should not be made of the Emperour. That it seemed cleere to them, that the Translation would not bee well ex­pounded, nor easily approoued by his Holinesse, whom they prayed not to beleeue that the Emperour had preuented their complaint, exacted by his Beatitude, because they had complained first to him, but that hee did it of his owne motion, who thought the protection of the Church belonged to him: that they should neuer haue thought that his Holinesse would haue desired to haue beene assisted by them, to whom they beleeued an absolute account was giuen by his Legates, in regard what they spake was in publike, and written by Notaries; that it seemed enough for them to deliuer their opinion, and then to bee silent. Therefore they did not beleeue their presence was necessarie in ought else. That if there bee any defect, yet their plaine meaning is cleare. That they thought it enough to dissent from the Translation, and for modestie and humilitie, not to trouble his Holinesse, whom they supposed would not bee wanting, to performe what hee thought fit, for the good of the Church. That they saw not why they should depart with the Legates, who promised, in the ge­nerall Congregation, and in the publike Session, to returne to Trent, so soone as the suspition of the sicknesse did cease, especially if Germany would sub­mit to the Councell. That they remained there, beleeuing they would re­turne, especially when they vnderstood, that, by the grace of God, and ver­tue of the Emperour, Germanie did submit it selfe. And that some haue re­ceiued scandall by their abiding in Trent, as his holinesse saith, it is sufficient for them that they haue not giuen it; and on the other side, the departure of others hath troubled many. That the successor of Saint Peter hath euer been very venerable to their nation; wherein themselues haue not beene defectu­ous. They pray his Holinesse, that they may not bee blamed for what they haue done to a good end▪ and doe humbly beseech him not to consent they should bee put into a suite, in regard the cause is not theirs, but Gods; saying▪ that if it were theirs, they would be content to indure any wrong; but being Gods, and CHRISTS, as it is, it belongeth more to none then to his [Page 286] Vicar. In fine, they prayed his holinesse to set the interrupted Councel on its feete againe, and cause the Legats and Fathers to returne to the same place, and to doe this by a Briefe, without treating of Translation. They pray­ed him to take their words in good part, not spoken to signifie what the dutie of his Holinesse was, but what they hoped from him.

The Spaniards answere being receiued by the Pope, it was sent to the The reply of the Proctors of the Fathers of Bolonia the Spaniards answere. Cardinals, to whom the cause was committed; by whom it was communi­cated to the Proctors of those of Bolonia, that they might proceede. These answered, that they were glad that the Spaniards do acknowledge the iudge­ment and the Iudge, and that they will not bee a partie. Yet it was necessa­ry to retort some things deliuered in their answere, to make the Trueth ap­peare. In that they say his Holinesse should first haue been aduised with, it was superfluous, in regard a speciall Bull was then read. That the Empe­rour had been neglected, it cannot be sayd, because so great esteeme hath been held of his Maiestie, as of the Pope, the cause it selfe not compor­ting any delay, seeing it was necessary to dissolue, or translate the Coun­cell, in regard of the progresse which the pestilent sickenesse made in the Citie, and borders, of the actuall and eminent departure of many Fathers, of the Doctors oath, especially of Fracastorius, who had a publike stipend, and of the feare that the commerce of the neighbour Cities would bee taken a­way. All which appeareth in the actes transported to Rome, by his Holinesse commandement. That the Legates, after the Decree, exhorted them to goe to Bolonia, and being arriued there, did admonish them by letters, so that they cannot say they ought not to follow the Legats, because they confen­ted not to the Translation, for the suffrages of all in the Councell being free, they might dissent with a safe conscience: but the maior part hauing made a Decree, it was meete the lesser part should yeelde, or else, neuer any thing would be determined. That the returne hath beene promised is true; but it may bee seene in the Decree, in what forme the promise was made. If they taryed, beleeuing that the others would returne, why did they not an­swere the Legats letters, who admonished them to goe to Bolonia. But when they say the suspicion of the Pestilence was pretended, it is probable they spake it by chance; otherwise hauing nothing to say against the Translation, and not sending, according to the Popes Decree, they should incurre the Censures. Neither is that diuisiō ought worth, if the cause be theirs, or of God. For as it belongeth to them, no man will doe them wrong, as vnto CHRIST, seeing the question is of the fact, it is necessarie to cleere that which is not manifest in the fact. Whereupon the Emperour hauing calling the Legats pretended, and the Fathers of Bolonia not a Councell, but a priuate assem­bly, and vttered many opprobrious termes against the Translation, it was rea­sonable the Pope should assume the cause, not to cherish, but to appease con­tentions. Whether scandals haue risen by the Translation, or by their remai­ning in Trent, may be seene by this onely, that their remaining is the cause why the returne cannot be. And when they pray his Holinesse to cause the interrupted Councell to returne, if they vnderstand it of the vsuall Congre­gations, they haue neuer beene intermitted; if of the publication of the Decrees, this hath beene referred for their sake: and so many things are [Page 287] already discussed in Bolonia, as well of faith as reformation, that a long Sessi­on may bee made thereof. Therefore they pray his Holinesse, to giue sen­tence, considering that no Councell, but in time of schisme, hath lasted so long as this, so that the Bishops are desired by their Churches, vnto which it is fit they should bee restored. This writing was presented in the ende of Aprill.

After which there was no further proceeding in the cause, for that the deputed Cardinals knew not how to conclude. To pronounce the Transla­tion The Cardi­nals deputed in this cause, knew not how to pro­ceed. lawfull, in the absence of the contradictors, was to make a schisme, hauing no meanes to enforce them to receiue the sentence; and they saw lesse meanes to force them to assist in the cause. The Pope was much troubled, seeing no way to compose the difficultie, without forme of iudgement.

While these things were in question, after the death of the Duke his sonne, the Pope did continually demand the restitution of Piacenza, and of other places, vsurped in the District of Parma, making vse of the interests of the Emperours daughter, wife to Duke Octauius; sonne of him that was dead. But the Emperour, purposing to ioyne that Citie to the Dukedome of Milan, and to recompence his sonne in Law in something else, delayed the time with diuers answeres and offers, hoping that the Pope, beeing eighty yeeres of age; and grieued for his sonnes death, and hauing many other di­stasts, would end all the controuersies by his death. But the Pope seeing he Differences betweene the Pope & Em­perour, about the restitution of Piacenza. was deluded with delayes, molested with requests for the returne of the Councell to Trent, and offended by the remaining of the Spaniards in the Citie, to make a diuersion at the least, hee let the Emperour know, that the vsurpers of Piacenza, a Towne belonging to the Church, had incurred the Censures; to the declaration of which hee would proceed: fulminating also more of them, if within a certaine time prefixed, it were not restored to him. The Emperour wrote backe a sharpe letter, aduising the Pope not to cherish the fugitiues of Naples; shewing that all the practises were knowen vnto him, and that hee did vnderstand the 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 [Page 288] 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 [Page 289] 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 it for themselues: but in the Article of concupiscence, it spake iust as the Lutherans did; as also of iustification, placing it in the beliefe of the promises, and attributing too much, yea, all, to faith. In the Article of good workes, nothing was said of the merit of condignitie, which is the principall point in that matter. In the Article of the Church that it hath not deriued vnity from the visible Head, which is essentiall; and, which is worse, hath made a Church inuisible by charitie, and then made the same visible. That it is a secret Artifice to destroy the Hierar­chie, and establish the Lutheran opinion. That to haue made notes of the Church, soundnesse of doctrine, and the lawfull vse of the Sacraments, hath giuen a way to all sects to hold, obstinately, themselues to bee the Church; concealing the true marke, which is the obedience to the Pope of Rome. That the saying, that the Pope was appointed for remedie of Schisme, and Bishops by the Law of God, was not to be endured. That the Sacrament of Penance was made most Lutheran-like, in that it was sayd, that beleeuing to receiue with this Sacrament that which CHRIST hath promised, it happeneth to euery one as hee beleeueth. That the principall point of Sacrifice, is con­cealed, that it is expiatorie, and propitiatory for the liuing and the dead. That hauing granted wiues to Priests, and the Cup in the Communion of the Laitie, euery one might see, that with those two abuses the whole Catholike [Page 290] faith was ouerthrowen. All the Court laid with one voice, that the princi­pall point was in question; that the foundations of the Church were sha­ken; that it was necessary to imploy all their forces, to excite all Princes, to send to the Bishops of all nations, and; by all meanes, to resist this begin­ning, from whence would vndoubtedly follow, not the ruine of the Church of Rome (for that was impossible) but a greater deformation, and dishonour, then euer.

But the old Pope, beeing most sensible, who, with the acutenesse of Where the Pope differeth in opinion from all o­thers. his iudgement, saw more then them all, did immediatly penetrate to the bottome, and iudged that the enterprise would bee good for him, and perni­cious for the Emperour. He maruelled much at the wisedome and counsell of so great a Prince; that, by one victory, hee should thinke hee was made iudge of all mankinde, and presuppose hee was able to contest with both par­ties. That a Prince, adhering to one might oppresse another, but to contend with both, was too much boldnesse of vanity. Hee foresaw that the do­ctrine would generally more displease the Catholikes, then the Court and the Protestants most of all, and that it would be impugned by all, and defended by none: wherein there was no neede of his paines, because his enemies would worke for him, more then himselfe could doe; and that it was better to permit the publication of it, then to hinder it; and rather being in this state in which it is, then when it is reformed, that it may more easily fall. Onely there was neede of three things. That the Emperour should not know this. That he should be put vpon the businesse as soone as might be. And that the first blow should be against the Protestants. To effect the first, it was fit to make a light opposition, in some things: for the second, to set on foote the interests of the Germane Prelates: and for the third to make it cunningly ap­peare, that this doctrine was collected, not to vnite both parties, but onely to curbe the Protestants; by which meanes a great point was gayned, that is, that a secular Prince did not make Articles of faith for the faithfull, but for those that erred.

Therefore hee sent instructions to Cardinall Sfondrato, to make some His instructi­ons to his Le­gate in Ger­many. opposition, and, when the doctrine should bee published (that hee might not be present) to take leaue and bee gone. The Cardinall, according to his Commission, declared, in the Popes name, that the permission to continue the receiuing of the Cup in the holy Communion, though he that receiueth it is not to bee reprehended, (the custome of receiuing the Sacrament vnder both kindes being abrogated long since) was a thing reserued to the Pope; as also the granting of marriage to Priests: and the rather, because, it hath neuer been vsed in the Church: and the Greekes and Easterne people, who doe not binde them to a single life, doe graunt that married men may receiue Orders, and keeping their wiues, may exercise the ministery, but doe not, nor euer did, permit them to marry, who were in Orders before. He ad­ded, that, without doubt, if his Maiestie would graunt these things to bee lawfull, he should grieuously offend the Maiesty of God: but holding them vnlawfull, hee might permit them to the heretikes, as a lesser euill. It is to­lerable, and belongeth to the wisedome of a Prince, when all euils can­not bee remooued, to suffer the least, that the greater may bee rooted out. [Page 291] That his holinesse perusing the booke, saw it was onely a permission to the Lutherans, that they may not without end, passe from one errour to ano­ther: and that it is not granted to the Catholikes to beleeue or doe any thing, but according to the prescript of the holy Apostolike Sea, which onely, as Mistris of the faithfull, may make Decrees in point of Religion. And being assured that this was his Maiesties purpose, he told him it would be necessa­ry to make an expresse declaration therof, and not to giue the raines so much to the Lutheranes, especially in the power of changing ceremonies, conside­ring that, in the last point, hee seemed to giue them too much liberty, where hee graunteth, that the Ceremonies, which may giue cause of Superstition; should be taken away. Hee added, that the Lutherans would hold it lawfull to retaine the Ecclesiasticall goods, and iurisdiction vsurped, if they were not commanded to make restitution: wherein a Councell was not to be expe­cted, but execution presently made, and that, the spoyles being notoriously knowen, he neede not obserue the nice points of Law, but proceed summa­rily, and with his Princely power.

This censure was imparted by Caesar to the Ecclesiasticall Electors, who The Ecclesi­asticall Ele­ctors approue the Popes cē ­sure of the In­terim, especi­ally concer­ning restitu­tion of goods vsurped by the Protestants. did approoue it; but, particularly, for the point of restitution of Ecclesiasti­call goods, they affirmed it was necessary, without which the worship of God could not bee restored, nor Religion preserued, nor peace well assu­red. And that because the spoile was manifest, iustice did require a short proceeding. All the Bishops were of the same opinion. The Secular Prin­ces were silent for feare of offending the Emperour; and, by their example, the Ambassadors of the Cities spake but little, and of that little, little account Wherefore the Emperor maketh a pro­heme to the Interim. was made. In regard of the Legates remonstrance, the Emperour caused a Proheme to bee made to the booke, to this purpose. That, ayming at the peace of Germanie, hee found it was impossible to make it, vntill the differen­ces of Religion were composed, from whence all the dissentions and heart­burnings haue risen; and perceiuing that a generall Councell in Germany, was the onely remedy herein, hee had caused it to begin in Trent, and perswaded all the States of the Empire to adhere, and submit vnto it: but thinking not to leaue things in suspence, and confusion, vntill the Councell be cele­brated, a forme was presented to him by some great, and zealous persons, which, some learned hauing examined, by his appointment they haue found it not abhorring from the Catholike Religion, it beeing vnderstood in a good sence, except two Articles, the Communion of the Cup, and marri­age of Priests. Therefore hee requireth the States, who vntill then haue ob­serued the Lawes of the vniuersall Church, to perseuere in them, and, as they haue promised, not to change any thing; and those that haue innoua­ted, either to returne to antiquity, or to conforme themselues to that con­fession, if, in any thing, they haue exceeded it, and to bee contented with it, not teaching, writing, or printing to the contrary, but expecting onely the declaration of the Councell. And because, in the last point, leaue is giuen to take away superstitious Ceremonies, hee reserueth the declaration there­of to himselfe, and of all other difficulties that should arise. The fifteenth of With which the Protestāts are distasted, though they accept it for feare. May the Booke was read in the publike assembly. The voyces were not ta­ken according to the vse; but onely the Elector did rise, and thanked the [Page 292] Emperour in the name of them all; who tooke the thankes for a generall ap­probation and assent. No man spake then a word: but the Princes, who did long since follow the confession of Ausburg, when they wereby them­selues, did say they could not accept it: and some of the Cities spake words which signified the same, though not openly, for feare of the Emperour. The booke was printed in Latine and Dutch, by order from Caesar, and after­wards translated, and printed in Italian and French.

Besides this, the Emperour published, the fourteenth of Iune, a reformati­on The Emperor publisheth a reformation of the Clegie conteining 23 heads. of the Clergie, which had been maturely digested and collected by lear­ned and religious men. It conteined 23. points. Of ordination and election of Ministers. Of the office of the Ecclesiasticall Orders. Of the office of Deans and Canons. Of canonicall houres. Of Monasteries. Of Schooles and Vniuersities. Of Hospitals. Of the office of a Preacher. Of the admi­nistration of the Sacraments. Of the administration of Baptisme. Of the administration of Confirmation. Of Ceremonies. Of the Masse. Of the administration of Penance. Of the administration of Extreame Vnction. Of the administration of Matrimonie. Of Ecclesiasticall Ceremonies. Of the discipline of the Clergie and people. Of plurality of Benefices. Of the discipline of the people. Of Visitations. Of Councels. Of Excommuni­cation. In these points were conteined about an hundred and thirtie pre­cepts, so iust, and full of equity, that if one should say, neuer any reformati­on before was made more exact, and lesse partiall, without cauils and traps to ensnare the vnaduised, hee could not easily bee reprooued, and if it had been made by the Prelates only, it would not haue displeased at Rome, except in two points, where it giueth authority to the Councell of Basil, and in some other places, where it medleth with dispensations, and exemptions, and other things reserued to the Pope. But beeing made by the Emperours authoritie, it seemed more vnsupportable then the Interim. For it is a fundamentall Which being made by secu­lar authority, is iudged in Rome more vnsupportable then the In­terim. maxime of the Court of Rome, that the Seculars, of what degree or honestie soeuer, cannot giue a Law to the Clergie, though to a good end. But, because they could not choose, they supported the tyranny (for so they sayd) which they were not then able to resist.

A little after the Emperour gaue order, that the Diocesan Synods should The Emperor giueth order for Diocesan Synods. be held at Saint Martins day, and the Prouinciall before Lent. And because the prelates desired that the Pope should consent, at the least to those points, which seemed not to diminish hisauthority, the Emperour offered them, by his hand-writing, dated the eighteenth of Iuly, to vse all diligence to per­swade his Holinesse not to bee wanting in his duety. This reformation was printed in many Catholique places of Germany, and also in Milan, the same yeere, by Innocentius Ciconiaria. The Diet of Ausburg ended the last Concludeth the Diet. of Iune, and the Recesse was published; in which the Emperour promised that the Councell should be continued in Trent, and that hee would take or­der And promi­seth the re­sumption of the Councel in Trent. that it should bee reassumed quickly; in which case hee commanded all the Ecclesiastiques to be present, and those of the Augustan confession to goe thither with his safe conduct, where all should bee handled according to the word of God, and doctrine of the Fathers, and themselues should bee heard.

[Page 293] The Cardinall of [...] and other Prelates, iealous [...] be­ginnings of confessions and reformations, made and [...], the Popes authority, would be [...] out of Germany, [...] Emp [...] [...] [...]he Po [...] to [...], [...] the Decrees; [...] it would bee [...] [...] to fa [...]ili [...] who still [...] Pope, will [...] willingly▪ when they see [...]i▪ au [...]ti [...] [...] The [...] [...]eeing [...] ­swaded that, when the stirres of [...]eligion [...] [...] ▪ Germany [...] [...] [...]is obedience▪ did [...], thin­king th [...] [...] should be [...] plea [...]ed hi [...] He [...] [...]ee [...] to the Pope▪ of whats [...] was done fo [...] inuited [...] [...]nd [...] the Bishop The Pope sendeth the Bishop of Fa­n [...] for his Nuncio into Germany. of [...] to [...] will [...]; [...] pro­pose the restitution of Pia [...], and to [...] Spaniards froth [...] Trent. But hauing receiued the first answere from [...], and cons [...] [...] [...] Cardinals, hee soone resolued that it was not [...] for him to send a Minister, to execute the Emperours [...] ▪ Yet, for the reason, which mooued the Cardinall of Ausburg, he tooke a middle way, to send Nuncij, nor for that and, which the Emperour deseigned; but to grant absolutions and graces, thinking it would, doe miracles, for maintenance of his authority, without preiudice of consenting that another should assume the power, which he pretendeth to belong onely to himselfe.

Therefore after [...] ▪ he sent the Bishops of Verona; and Ferentino, for his And after­wards two Bishops more to whom hee giueth ample Faculties by his Bull. Nuncij into Germany▪ to whom, by aduise of the Cardinals, hee directed a Bull, dated the last of August, giuing them commission, to declare to all that will returne to the Catholique truth, that he is ready to imbrace them, and will not bee hard in pardoning them, so that they will not giue, but receiue lawes referring to the conscience of his Nuncij, to remit something of the old discipline, if they thinke it may be done without publique scandall, gi­uing them Faculty to absolue fully in both [...] persons, though Kings and Princes, Ecclesiastical, and Regular, Colledges, and Communi­ties, from all excommunications [...], and euen from tempo­rall punishments incurred for [...], though they bee relapsed it and to dispence [...], for [...], and [...], absoluing the [...] [...], and homag [...] made▪ [...], [...] [...] for [...] s [...] ▪ and to absol [...] [...] the Re [...] from▪ [...] giuing [...] [...] to [...] bi [...], [...] fasting dayes; by the counsell [...] the corporall Physition; or spirituall onely, or without any, if it [...] and to moderate the number of feastes, and for those [...] the communion of the Chalica, if they will humbly de [...] is, [...] that [Page 294] the Church doth not erre in denying it to the Laitie, to grant it vnto them for life, or for so long as they shall thinke fit, so that it be done neither in the same time nor place with that which is done by decree of the Church. Hee granted them power also, to vnite Ecclesiasticall Benefices to Studies, Schooles, or Hospitals; and to absolue the vsurpers of Ecclesiasticall mooue­able goods, after the restitution of the immooueables, compounding also for the fruits vsurped and mooueables consumed, with authoritie to commu­nicate these Faculties, to other persons of note.

This Bull passed in all places, beeing printed vpon the occasion which Which is cen­sured in Ger­many. shall bee related, and affoorded matter of discourse. First for the proheme; where the Pope said, that, in the troubles of the Church, hee was comforted by the remedy left by CHRIST, that the Corne of the Church winnowed by Satan, should bee preserued by the faith of Peter, especially after hee had applyed the remedy of the generall Councell, as if the Church had no foun­dation but vpon him, and sixty persons of Trent. Then they thought it a great presumption to restore Kings and Princes to honours, fame, and dig­nity. There was also obserued a contradiction, to absolue from vnlawfull oathes, which need no absolution, and from true oathes no man can absolue. And it was thought another contradiction, to grant the Chalice onely to him, who beleeueth the Church doth not erre, in forbidding it to the La [...]tie. For how is it possible to beleeue so, and to desire not to be comprehended in the prohibition? But they could not forbeare laughing, when they read the condition, to absolue the Friars who forsooke their cloysters, to weare the habite couered, as if the kingdome of GOD did consist in a colour, or vest­ment, which being not worne in shew, yet it was necessary to haue it in se­cret. But though the Nuncij were soone deputed, yet their dispatch was de­ferred vntill the next yeere, because the Emperour was not pleased with the manner of it, in which no mention was made to assist, or authorize the pro­uisions Why the dis­patch of the two Nuncij was deferred. made by him; neither would the Pope euer bee perswaded that any minister of his should be present.

The Emperour beeing parted from Ausburg, vsed all diligence, that the The Empe­rors Interim doth please neither the Protestants nor the Ca­tholiques. Interim might bee receiued, by the Protestant Cities; but found resistance and difficulty euery where, because they did detest it more then the Catho­liques. They sayd it was a totall establishment of the Papacie. Aboue all, they found fault with the doctrine of Iustification, and that the communion of the Cup, and marriage of Priests was questioned. Iohn Fredericke Duke of Saxony, though prisoner, said freely, that GOD and his conscience, vnto which hee was bound aboue all, did not permit him to receiue it. Where it was admitted, diuers accidents, varieties, and confusions did succeed, so that it was brought into some places diuersly, with so many limitations, and con­ditions, that one may say, it was rather reiected by all, then accepted by any. Neither did the Catholiques care to helpe forward the businesse, because they did not approoue it themselues. That which did hinder the emperor most, was the modest liberty of a little weake Citie, which desired him, that, being Lord of their goods and life, hee would suffer that their conscience might be­long to GOD: that if the doctrine proposed to them, were receiued by him­selfe, they should haue a great example to follow. But if his Maiestie would [Page 295] compel them to accept of, and beleeue that which himselfe thought not true, they knew not how it could be done. In September the Emperor went in­to low Germany, where he found greater difficulties. For the Cities of Saxonie vsed many excuses, and [...] did oppose with a kind of scorne. Where­fore it was [...] by the Emperour, and sustained a long warre, that main­tained the fire aliue in Germani [...], which burned his Trophees; as in its place shall bee saide. By reason of this confusion, and to giue order that the fle­mings should sweare [...] to his sonne, the Emperour, quitting Ger­many, went into Flanders; and though he seuerely forbad, that the doctrine And [...] [...] against by both. of the Interim should be impugned by any, or written, taught, or preached a­gainst, yet many Protestants did write against it. And the Pope, thinking it fit for his affaires to doe it, gaue order to [...], Generall of the Dominicans, that assembling the most learned men of his order, by their opi­nion and paints, hee should make a strong, and sound confutation. Many in France wrote against it also: and in a short time there was, as it were a whole quodron of Writers against it, Catholiques, and Protestants, especial­ly of the Hanse-townes. And that did follow which doth ordinarily happen to him that will reconcile contrary opinions, that he maketh them both a­gree to impugne his, and euery one more obstinate in defending his owne. There was also some cause of diuision among the Protestants. For those A diuision a­mong the Protestants. who had in part yeelded to Caesar against their wills, and restored the old ce­remonies, excused themselues, and said, that the things done by them were indifferent, and by consequence, that did not concerne their saluation to re­proue or receiue them, and that it was lawfull, yea, necessary, to tolerate some seruitude, when no impiety was ioyned with it; and therefore that, in these, the Emperour was to be obeyed. Others, whom necessitie had not com­pelled, said it was true that indifferent things concern not saluation yet, by meanes of them, pernicious things are brought in; and, going on, they fra­med a generall conclusion, that Ceremonies and Rites, though by nature in­different; doe become then bad, when he that vseth them hath an opinion Which was neuer well reconciled. that they are good, [...] And hence arose two Sects, and afterwards more differences amongst them which were [...] well reconciled.

And in England there were no lesse [...] for Religion. For Edward Earle of Harford, [...], by the [...] ▪ of [...] [...] King, hauing Troubles in England a­bout religion. gained authority [...] gether with Thomas [...], Archbishop of Canterbury, did [...] the Pro­testants, and brought in some of their owne Doctors▪ and hauing layd some foundation of doctrine, especially amongst the Nobility, they assembled the States of the Kingdome, which they call a Parliament, and by public de­cree of the King, and of that, banished the Masse: For which a [...] popular sedition beeing made by those who required the restitution of the Edicts of Henrys [...] of the old Religion [...] and [...] arise in the Kingdome.

Saint Martins day beeing come, [...] were great, the [...] Councel were held in many Cities▪ and the [...] refor­mation of the Emperour was receiued, changing th [...] onely, as it [...] med to agree best to the manner of decreeing in euery [...], yet without [Page 296] prouision made for the execution; and all [...] for 1549 [...] 1549 The Dioce­san Councels are held, and the Emperors reformation is receiued. The [...] [...] Councell of Collen. [...] onely the [...] [...] of [...] The [...] The Decrees where of the [...] the Low Cou­treys, as being subiect to that Sea. [...] of [...] should [...] charging the Magi­ [...] to [...].

[...] same stile, who, the third The Prouin­ciall Councell of Mentz. w [...]ke [...] of▪ his Pr [...], made 48. Decrees in do­ctrine of [...] In the poynts decided by [...] doctrine; in others, the more [...] points are remarkeable, where In [...] point [...] [...] [...] to be [...], or haue D [...] me­ [...] [...] be [...] doe shew how much the opinions of [...] [...] the [...] after [...] which [...] may [...] [Page 297] that Religion cannot be handled in a Nationall Councel. And though one may ground himselfe more vpon diuers Prouinciall Councels of Africa, E­gypt, of Syria, and other parts of the East, yet this, being moderne, though not of such consequence, will perhaps more prouoke the Reader to marke it. The Elector of Triers did celebrate also his Synode: and other Metropoli­tanes, not departing from the Communion of the Pope, did all publish the Imperiall Edicts of Ausburg, as well for the Interim of Religion, as for the Other pro­uincial Coun­cell are held. Ecclesiasticall reformation.

The Nuncij, destinated by the Pope the yeere before, and deferred, for the The Nuncij goe into Ger­many, and are despised in all places. causes aforesaid, began their iourney for Germany; who, in euery place where they passed, were despised, euen by the Catholikes themselues: so odious was the Popes name, and the very habit of his Ministers, in regard of his differen­ces with the Emperour, and of the courses hee tooke. And finally, in the end of May, they went to Caesar into the Low Countreys, where, after long discussion how to execute the Popes commandements, there being difficul­tie in euery proposition for one part or other, in fine the Emperor resolued, that, hauing faculty from the Pope to substitute, they should substitute the Bishops, euery one in his owne Diocesse, referring all to their consciences. This match was not readily made by the Nuncij; yet condescending at the last, a substitution was printed, in the name of the three Nuncij, leauing a place for the name of the Prelate, vnto whom it was to bee directed; and inserting first the tenor of the Popes Bull, and, alleadging for cause of the substitution, their not beeing able to bee in euery place, they did communi­cate their authority, with aduice not to grant the Communion of the Cup, and vse of eating flesh, but with great maturitie and euident profit, prohibi­ting that ought should be payd for those Graces. Caesar vndertooke to send them to whom, and where it was fit, and to what place soeuer hee addressed them, hee gaue them to vnderstand, that the proceeding should be with gen­tlenesse, and dexterity. There was very little vse of these faculties; for those Their Facul­ties did but little good. that continued in the Popes obedience, had no need of them, and those who were aliened, did not onely not care for them, but refused them also. A few dayes after, Ferentino departed, Fano, and Ʋerona remained with Caesar, vn­till the Archbishop of Siponto was sent by Iulius the third, as shall be sayd in its place.

At the same time the French King, making his first entry into Paris, the The French King maketh his first entry into Paris, & publisheth an Edict in fa­uour of the Roman reli­gion. fourth of Iuly, caused a solemne procession to bee made, and published an Edict, rendring a reason thereof, that hee did it to signifie vnto all, that hee receiued the protection of the Catholike religion, and of the Apostolike Sea, and the care of the Ecclesiasticall order: and that hee abhorred the nouitie of religion, and testified to all his will to perseuere in the doctrine of the Church of Rome, and to banish the new heretikes out of all his dominions; and hee caused this Edict to be printed in French, and sent it into all parts of his king­dome. Hee gaue leaue also to his Prelates to make a prouinciall assembly to reforme the Churches; which being knowen at Rome was thought to bee a bad example, and might bee a beginning to make the French Church inde­pendant And vseth much seuerity against the Lutherans. of the Church of Rome. Hee caused also many Lutherans to bee put to death in Paris, himselfe beeing present at the spectacle: and in the be­ginning [Page 298] of the next yeere hee renewed the Edict against them, laying grie­uous punishments vpon the Iudges, who were not diligent in detecting and punishing them.

But the Councell in Bolonia hauing slept two yeeres, the seuenth of No­uember, the Pope, seeing a letter of Duke Octauius, his nephew, that hee would make an agreement with Ferrandus Gonzaga, to enter into Parma, which Citie the Pope caused to bee held in the name of the Apostolike Sea, hee was so assaulted with perturbation of minde and anger, that hee swoo­ned, The Pope dieth with passion. and, after some fewe houres, comming to himselfe, he fell into a Fea­uer, whereof he dyed within three dayes. This made Monte part from Bo­lonia, The election of the new Pope. to be at the Election of the new Pope, and all the other Prelats to retire to their houses. The custome is, that the Cardinals doe solemnize the Obse­quies of the defunct Pope nine dayes, and enter into the Conclaue the tenth. Then, by reason of the absence of many, they entred not vntill the 28. of the moneth. The Cardinall Pacceco left not Trent vntill the Emperour, vnder­standing of the Popes death, gaue him order to goe to Rome, where hee ar­riued many dayes after the Conclaue was shut vp. The Cardinals being as­sembled to create the Pope, and making capitulations, according to the cu­stome, which euery one sweareth to obserue, in case hee shall bee elected, the first was to prosecute the Councel, Euery one thought the new Pope would haue been elected before Christmas. For the holy gate, for the Iubile of the next yeere 1550. beeing to be opened on the Eue of the Feast, at which the Popes presence was necessary, and there beeing that yeere a great concourse of people to that deuotion, euery one beleeued that this would mooue the Cardinals to proceed quickly to the election. These were diuided into three factions; Imperialists, French, and dependants on the dead Pope, and by con­sequence, on his nephewes. The Imperialists would haue created Cardi­nall Card Poole was named to be Pope. Poole; and the French, Saluiati: But neither of these parties was able to make the election of it selfe, nor to agree, in regard of the contrary ends of their Princes. The Dependants of the Farnesi were able to conclude the election, to which part soeuer they adhered: and they were contented to choose Cardinall Poole, for the goodnesse of his disposition, and his conti­nuall obseruance of the Pope and the Cardinall Farnese. But Cardinall Thea­tino opposing him, and saying hee was blemished with Lutheranisme, made But not ele­cted for suspi­cion of Lu­theranisme. many retire. Farnese did not adhere to Saluiati, & was resolued not to consent, but vpon some creature of his vncle. The interests of the factious were so great, that the respect of the holy yeere, and the expectation of so much peo­ple, who were assembled all that day vntill night, could not preualle.

At the last, the partie of Farnese, assisted by the French-men, did ouer­come Card Monte is created Pope. and Iohn Maria di Monte, Legate of the Councell in Trent and Bolonia, was created, vpon whom Farnese did concurre, thinking him a faithfull ser­uant to him; and his grandfather, and the French-men thinking hee would fauour their King, and crosse the Emperour, in regard of the Translation of the Councell to Bolonia. Neither were the Imperialists against him, because Cosmo, Duke of Florence, made them beleeue that hee fauoured the French no more then his thankefulnesse to the Pope had constrained him, whose interests he thought he was bound to maintaine; so that this cause beeing [Page 299] remooued, hee would carry himselfe vprightly. Many did loue in him his 1550 IVLIV [...] 3. CHARLES 5.—EDWARD 6. HENRY 2. naturall libertie, free from hypoerisie and dissimulation, and open to all. Im­mediatly after the election, in conformitie to that which was capitulated, hee did sweare to prosecute the Councel. Hee was elected the eight of February, and crowned the 23. and the 25. he opened the holy gate.

The Emperour, perceiuing that the affaires of religion in Germanie, did not goe as he would haue them, hoping to remooue the difficulty by his pre­sence, 1550 did intimate a Diet for that yeere in Ausburg, and sent Lewis d Aulla The Emperor sendeth an Ambassadour to the Pope to congratu­late, and to desire a resti­tution of the Councel. to congratulate with the Pope for his assumption, and to desire him to set the Councell on foote againe. The Pope answering with as much courtesie, made great offers of his good will. For the Councel, his answere was in gene­rall tearmes onely, beeing not as yet resolued in himselfe: and spake hereof with the same irresolution to the Cardinal of Guise, who was to returne into France, but affirmed that hee would not doe it, before hee had communica­ted euery thing to the French King. And to Cardinall Pacceco, and other Imperialists, who often spake thereof with him, hee sayd, he would easily ac­cord with the Emperour in this particular, so that the proceeding were sin­cere, to confound heretiques, to fauour the Emperors desseignes, and not to disfauour the Apostolique Sea: whereof hee had many considerations, which, in fit time, hee would make knowen to his Maiestie. Hee presently gaue a taste what his gouernment would bee, spending whole dayes in gar­dens, plotting out delicious buildings, and shewing himselfe more inclined to pleasure then businesse; especially when any difficultie was annexed. The Emperours Ambassadour, Don Diego, hauing curiously obserued these things, The new Pope is more Inclined to pleasure then businesse. wrote to the Emperour, that all the negotiations of his Maiestie with the Pope, would easily succeede; for that, being carried away with delights, one might make him doe what he would, by making him afraid. And the opi­nion was more confirmed, that he would be more addicted to his priuate af­fection, then to the publique good, by the promotion of a Cardinall, which he made the last of May, to whom hee gaue the Cap, according to the cu­stome.

Iohn Maria di Monte, when he was Bishop of Siponto, beeing gouernour of He createth a strange Cardinall. Bolonia, receiued into his house a boy of Piacenza, of vnknowen parents, and loued him as if hee had been his owne sonne. It is recorded, that, beeing sicke in Trent, of a great and long sickenesse, whereof the Physicians thought hee would die, hee sent him, by their counsell, to Verona, to change the Aire; where hauing recouered his health, and returning to Trent, the day of his ar­riuall, the Legate went out of the Citie for recreation, accompanied with many Prelats, and mette him neere the gate, shewing many signes of ioy. This gaue matter of discourse, whether it were by chance, or whether the Cardinall, going forth vnder another colour, had a secret purpose to meere him. Hee was wont to say, that hee loued and fauoured him, as authour of his owne fortune, because the Astrologers had foretold, hee should haue great dignity and riches, which hee could not haue, if he did not ascend▪ to the Papacie. So soone as he was created Pope, his will was, that Innocen [...]s (for so the yong man was called) should be adopted the sonne of Bold win di Monte, his brother, by which adoption, hee was called Innocenti [...] di Monte. [Page 300] Hauing giuen him many benefices, on the day aforesaid, hee created him Cardinall, giuing subiect of discourse, and Pasquins, to the Courtiers, who did striue to shew the true cause of such an vnusuall action, by coniectures of diuers accidents past.

Charles, before he parted out of the Low Countreys, established the Inqui­sition there: whereat the Dutch and English Merchants, of whom there were many in those parts, beeing much mooued, had recourse to Queene The Emperor establisheth the Inquisiti­on in the low Countreys. Mary, and the Magistrates, desiring a mitigation of the Edict, or, otherwise, protesting they would depart. Those who were to execute the Edict, and institute the Inquisition, found difficulty euery where; so that the Queene was enforced to goe to Caesar, who was in Ausburg, to celebrate the Diet, to perswade him that the populous Countrey might not be made desolate, and some notable sedition arise. Caesar yeelded very hardly; yet, in the end, hee was content to take away the name of Inquisition, and to reuoke whatsoeuer And reuoketh it as faare as concerneth strangers. in the Edict did concerne strangers, all standing firme which belonged to the Naturals of the place. The Emperour dealt with the Pope by his letters and Ambassadour, to reassume the Councell of Trent, desiring a precise an­swere, The Emperor requireth frō the Pope a precise answer concerning the Councell. not such as hee gaue to D' Auila, nor with such ambiguity as he vsed to treat with Cardinall Pacceco, but that hee would let him know the Capitula­tions which hee required, that hee might resolue whether that medicine would cure the maladies of Germanie, or should thinke of other remedies, it being impossible to continue longer in that State.

The Pope, considering with his inward friends, that this was the most im­portant deliberation which could happen in all his Papacie, did ballance And the Pope doth seriously deliberate what answer to make. the reasons which might perswade or disswade it. First he considered, that, remitting the Councell to Trent, hee condemned the Translation to Bolonia, which was principally his deede, and so should plainly confesse hee had done amisse, either willingly, or at the instance of another. And if there had beene nothing but the Translation, it had not beene a matter of so great weight. But hauing made himselfe a party to defend it, and so earnestly, hee could not excuse himselfe of malice, if hee did so easily retract it. And, which imported most, he should put himselfe into all those dangers, from which Paul, a most wise Prince, thought fit to secure himselfe, & perseuered in that opinion vntil his death: and that it was a manifest error to reenter into them. And though many were not ill affected to him, being a new Pope, yet it is certaine that the maior part doe not pretend to bee greued at the Pope, but at the Popedome: and, for this particular, no man can bee sure, that something may not hap­pen in the progresse, which may raise him greater hatred, though without his fault. Besides, all men are not mooued with hatred, but those that hurt most, desire to aduantage themselues by depressing others, Therefore it may be concluded that the same reasons, which mooued Paul, would con­straine Iulius also to the same resolution. He considered the great troubles that Paul sustained 26. moneths, for this cause, and the indignities which hee did necessarily suffer, and the diminution of the Papall authority, not onely in Germany, but in Italy also. And if this did derogate from Paul, confirmed so many yeeres in the Papacie, and esteemed by all, it would doe it from him much more, being a new Pope, not hauing as yet made intelligences, and [Page 301] adherences, necessary for the enterprise of contesting, and if a protestation should hee layde on his backe, or a Decree, as the Interim, his authoritie would bee scorned by all. Hee was not to reckon of the paines in translating the Councell, and his constancie in defending it, because with the change of fortune, whatsoeuer dependeth on it is changed, and the actions of Iohn Ma­ria di Monte, doe not appertaine to Pope Iulius, and those things which gaue reputation vnto that man, doe not giue it vnto this. Then it was fit to doe as he did, to shew himselfe a faithfull seruant of his Lord; but now, beeing Lord himselfe, the respect of constancie in seruing well doeth quite cease, and another doeth succeede, which requireth wisedome, in applying himselfe to the times. Hee considered how popular the Emperours request was, in re­gard the reducing of Germanie was in question, and how scandalous it would bee not to hearken vnto it. The causes which mooued to make the Councell were plaine and manifest to all; those which disswaded were secret, & know­en to few. Finally the Oath made, and iterated, ought to be regarded, which though it did binde to prosecute the Councell, without prescribing the place, yet it was certaine, that, without the Emperours consent, being king of Spaine, and Naples, Prince of the low Countries, and hauing other adherences in Italie, it was impossible to make a generall Councell; so that, to refuse to bring it backe to Trent, and not to prosecute it, was all one. He inclined to this part most, as most agreeable to his disposition, desirous rather to flye present incommodities, then auoyd future dangers. For choosing to celebrate the Councell, hee was deliuered from the trouble which the Emperour would giue him; and for the dangers which it brought, hee began to esteeme them lesse. Hee thought the Emperours fortune was not then the same as it was two yeeres before. For at that time the expectation of the victorie, which hee after obtained, gaue him reputation; which now seemeth rather to bee burdensome to him, then any ease. Hee holdeth two Princes prisoners, as wolues by the eares. The Cities of Germanie doe openly inchne to rebellion. The Ecclesiastikes haue a satietie of that domination. There are also domesticall crosses, in regard of his sonne, brother, and nephew, who aspire to the Empire; a businesse, which perhaps may giue him trouble, beyond his forces. In fine, he concluded, according to his disposition, Let vs get out of the present difficultie, with hope that our good fortune will not abandon vs.

And concealing his resolution, hee deputed a Congregation of Cardi­nals, He cōcealeth his resolution vntill it bee confirmed by a congregati­on of Cardi­nals and Pre­lates. and other Prelats, for the most part Imperialists, that they might fall vpon the resolution which hee had taken, mingling some few of his trustie friends amongst them, to gouerne the businesse according to his purpose. To these he proposed the Emperours request; giuing order that without all respect, euery one should speake what he thought conuenient for the seruice of GOD, and the Apostolike Sea. And in case they thought fit to condescend, they should thinke how to doe it with honour, securitie, and fruit. The Con­gregation, hauing often consulted, related to the Pope, that they were of opi­nion the Councel should bee prosecuted, because such an Oath was taken in the Conclaue, and by his Holinesse, after his assumption, and to take away scandall from the world, which without doubt would be very great, incase i [...] [Page 302] were not done. And it might be prosecuted two wayes; one by continuing it in Bolonid, another by remitting it to Trent. It could not bee continued in Bolonia, because Paul had called to him the cause of the Translation, and in­hibited to proceede any further. If his Holinesse did not first giue sentence that the Translation was good, it was not lawfull to goe on in that City: and if hee did, he would giue a lawfull pretence to bee suspected, it being knowen that the Translation was made by him, as being the prime Legate, and Presi­dent. Therefore onely the other way remayned, to remit it to Trent, and all occasion was so taken away from Germanie to spurne against it, and the Emperour was satisfied, which was a very essentiall poynt. This aduice, being brought to the Pope, was approued by him: and so they passed to that which remained.

And first it was concluded, that the consent and assistance of the French The difficul­ties [...] ­ting y ^e coun­cel to Trent are debated. King was necessary, and the presence of the Prelates of his Kingdome, other­wise the reputation of the Councell would bee very weake, and they should bee in danger to loose France, onely to indeuour to regaine Germanie, which is lost: which were, according to the fable, to let the body fall, to get the shadow. It seemed hard to perswade that King, and to take from him all suspition, if the Councel were celebrated in a place subiect vnto the Emperour, and neere vnto his armie. But examining what those suspitions might bee, they could finde none, but that the Councel might determine something, in preiudice of the gouernment of that Kingdom, or against the priuiledges of that Crowne, or against the libertie of the French Church: in which, if hee were secure, it could not bee doubted but that, for the hereditarie obligation to protect and fauour the Apostolike Sea, he would assist, and send his Prelates. The second difficultie was, that the Italian Prelates, beeing poore, could not beare the charge of that place, and the Apostolike Chamber, being exhausted, could ill supply as much as was needefull, besides the charge of maintaining the Le­gats, and Officers of the Councel, and other extraordinaries. Whereof thin­king often, they could finde no way to hold the Councell without expence, and that it was necessary to drinke of this Cup: but superfluities might well bee cut off, by dispatching the Councell quickely, and not tarying there longer then was necessary. The third difficultie was, that the Protestants would call into question the things determined; wherein all the Congre­gation resolued readily, that they should make their meaning plaine, that they ought to be esteemed as infallible, and not suffer them to be disputed on: and to declare this before the Councel, not deferring to make them selues vn­derstood vntill then.

The fourth and most important difficultie of all, was the authoritie of the Of which the greatest is the danger of the Popes autho­ritie. Apostolike Sea, as well in the Councell, as out of it, and ouer it; which not the Protestants onely doe impugne, but many Princes also would restraine, and many Bishops did thinke to moderate. This was the chiefe cause why the former Popes would not bee perswaded to call a Councell; and Paul who was brought to it, did perceiue it in the end, and prouided against it, by the Translation. This danger was seene by all; but none could set downe a way to escape it, but by saying, that God who had founded the Ro­mane Church, and placed it aboue others, would dissipate all counsell [Page 303] taken against it. This, some beleeuing for simplicitie, some for their interest, some because they knew not what else to say, seemed not suffi­cient.

But Cardinall Crescentius, grounding himselfe much vpon this confi­dence, sayd, that there was no humane action in which there was not some danger; that the warre did shew as much, which is the chiefest, which is neuer enterprised, though with neuer so much assurance of victorie, but there is danger of losse and totall destruction; neither is there any businesse The feare whereof Car­dinal Crescen­tius remoueth vndertaken, with so much certainety of a good issue, which may not sud­denly fall into great inconueniences, for vnknowen, or lightly esteemed, causes. But hee that is forced, for auoyding other euils, to yeelde to some resolution, must not care for it. Things are in such a state, that, if the Councell bee not held, there is more danger that the world, and the Prin­ces, beeing scandalized, will aliene themselues from the Pope, and doe more de facto, then, in the Councell, by disputations and Decrees. Danger is to bee incurred either way, and it is best to take the most honoura­ble, and least dangerous part. But many prouisions may bee made to diuert it; as to keepe the Fathers of the Councell busied, as much as may bee, in other matters, and so to hold them in exercise, that they may not haue time to thinke of this; to keepe many in amitie, especially the Italians, with perswasions and hopes, and by other meanes vsed heretofore, to hold the Princes counterpoysed, nourishing some differences of interests be­tweene them, that they may not ioyntly vndertake such an enterprise; and, if one doe it alone, the others will oppose it: and a wise man will finde other remedies in the very fact, by which hee will bee able to carrie matters along, and make them vanish. This opinion was ap­prooued, and a resolution taken, that no demonstration of feare should bee made, but onely that it should bee intimated to the Emperour, that this is foreseene, but that no man careth for it, because there is a remedie prepared.

This consultation beeing maturely made, and a resolution taken to re­store The Pope sendeth Nun­cij to the Em­perour, and French King, to giue an ac­count of his resolution. the Councell in Trent, the Pope gaue an account thereof to the Car­dinall of Ferrara, and the French Ambassadour, and dispatched an expresse currier to the French King, to signifie his purpose vnto him, saying hee would send a Nuncio vnto him, to relate more particularly the reasons which moued him. And, in the end of Iune, hee dispatched two Nuncij at once, Sebastianus Pighinus, Archbishop of Siponto, to the Emperour, and Triulcius, Bishop of Tolone, to the French King. To the first hee gaue instructions, to speake in conformitie of the resolutions taken in the Congregation. Hee gaue order to Triulcius to goe by poste, that hee might The instru­ctions of the French Nun­cio. aduise what the Kings minde was, which hee desired to know before hee proceeded any further. Hee gaue him instruction to giue a particular ac­count of the causes why hee resolued to bring backe the Councell to Trent, because Germanie did submit to it; because the Emperour did desire it; be­cause it could not continue in Bolonia, for the cause before related; and that the Protestant affaires might not bee accommodated in some preiudi­ciall manner, laying the blame on the Pope, But that his first and prin­cipall [Page 304] ground was the assistance of his most Christian Maiestie, and the presence of the Prelates of his Kingdome: which hee hoped to obtaine, be­cause his Maiestie was protector of the faith, and an imitator of his ance­stours, who neuer departed from the opinion and counsels of Popes. That in the Councell they would applie themselues to the declaration and purifying of the poynts of doctrine, and reformation of manners: nei­ther should any thing concerning the States, Dominions, and particular priuiledges of the Crowne of France bee handled. That to the Emperours request, to vnderstand, whether the Pope would prosecute the Councell in Trent, or not, the Pope had answered he would, with the conditions dis­cussed in the Congregation, all which hee gaue order to his Nuncio to com­municate to the King; whose minde hee desired to knowe, as soone as might bee, hoping to finde it conformable to the pietie of his Maiestie, to the loue which hee beareth to him the Pope, and to the confidence which hee hath in him. Hee also charged the Nuncio to communicate all his instructions to the Cardinall of Guise, and, with him, or other­wise, as hee thought best, to declare it to the King, and to whom else hee thought fit.

Hee gaue the like instruction to the other Nuncio, in particular, to tell [...]he instru­ [...]ns of the [...] who was sent to the Emperor. the Emperour, that the Pope did really shew the obseruation of whatsoe­uer hee had promised to Don Pedro di Toledo; that is, to proceede with his Maiestie simply, plainely, and without artifice, and to represent vnto him his willing minde to prosecute the Councell, for the glory of God, dis­charge of his owne conscience, and for the good which thereby might re­dound to his Maiestie and the Empire. And, to answere the Emperours motion, to make knowen the capitulations which hee required, hee should tell him, that hee neuer dreamed to make any bargaines or capitulations, for prosecuting the Councell, but onely some necessary considerations, which hee charged his Nuncio to expound to his Maiestie. And they were foure. The first, that the assistance of the most Christian King, and the interuention of the Prelates of his Kingdome, was necessary, without which the Councell would haue but small reputation, and it might bee fea­red that a Nationall Councel would arise, or France be lost. That they ought [...]oure consi­derations pro­posed by the Pope to the Emperour. not to deceiue themselues. For as Trent was a secure place for his Impe­riall Maiestie, so it was too vnsecure for the most Christian King: and therefore that it was fit to finde a way to secure him. That hee should com­municate to the Emperor the way which he had found out, which if it were not sufficient, it would be necessary that his Maiestie should adde some thing else. The second consideration was, the expences which the Apostolike Cham­ber, exhausted, and charged with debts, was to make, for the Legats, and other extraordinaries, which the Councell bringeth with it, and like wise for the expences which the poore Italian Prelates cannot beare in that place. There­fore that it will bee fit to calculate the time well, aswell for the proceeding, as the beginning, that an houre may not bee spent in vaine, otherwise the Apo­stolike Sea will not bee able to beare the charge, nor to keepe the Italian Pre­lates from beeing impatient, as former experience hath taught. Besides, it is not honourable for the Apostolike Sea to keepe the Legates idle, and at [Page 305] anchor, without doing any good. That it was necessary, that, before they come to the acte, his Maiestie should bee secure of the intention and obedi­ence, as well of the Catholiques in Germany, as of the Protestants, establi­shing things againe in the Diet, causing authenticall mandates of the Coun­tries and Princes to be dispatched, his Maiestie and the whole Diet together, binding themselues to execute the Decrees of the Councell, that the paines and cost prooue not vaine and ridiculous, and hereby to take all hope from whomsoeuer did thinke to disturbe the Synode. That, in the third place, his Maiestie should consider, that it was necessary to declare, that the Decrees already made in Trent, in matter of faith, and those of other former Coun­cels, may not, by any meanes, bee questioned, nor that the Protestants may demand to bee heard concerning them. Lastly, that hee should tell the Em­perour, that the Pope did beleeue, that his Maiesties good will towards him, was reciprocall, and that, as hee did readily condescend to fauour the affaires of his Maiestie, and of the Empire, by holding the Councell in a place so fit for his purpose, so hee desireth that his sincerity and realitie, may not bring a burthen vpon him. That hee hopeth, if any one shall attempt ought against it, by cauillations or calumnies, that his Maiestie will not maruaile, if hee vse the remedies which shall occurre, for defence of the authority giuen immedi­atly by God to him, and the Apostolique Sea, as well in Councel as out.

The Pope thought it profitable for his affaires, that his resolution should bee fully knowen in Italy and Germanie; and bade Iulius Cananus his Secretary, making shew to fauour some Courtiers, his friends, to communicate the foresayd instructions vnto them, with obligation of secrecie: by which meanes they were spread euery where. The Pope had a speedy answere from his new Nuncio in France. For that King, vnderstanding the causes, why the The French King maketh large offers to the Pope. Pope could haue but little confidence in the Emperour, in regard of some things past, thinking hee was much inclined to France, made great demon­stration to bee well pleased with the Nuncio, and his message, offered to the Pope whatsoeuer he was able to doe for him, promised to assist the Councel, and to send the Prelates of his Kingdome, and all fauour and protection, for maintenance of the Papall authority.

The Emperour, hearing the proposition of the Arch-bishop of Siponto, The Empe­rors answer [...] to the Pope. and consulting maturely of it, did commend the ingenuity and wisedome of the Pope, that, knowing the publiquenecessity, of holding the Councell in Trent, had found a conuenient way to remit it, without further proceeding in the cause of the Translation; a thing distastfull, of much difficulty, and of no profit. Hee added, that the foure considerations were all important, and reasonably proposed by his Holinesse. That, for France, hee did not one­ly commend what he had consulted, but offered to ioyne with him, to giue all possible security to that King. That it was reasonable to cut off super­fluous charges, and not to suffer the Councel to bee open, and idle. That a Decree was made in Ausburg, a yeere since, that all Germanie, euen the Pro­testants also, should submit themselues, a copie whereof hee would giue to the Nuncio, and cause it to be confirmed in the present Diet. That he thought it not a fit time now to treate, that the things already decided in Trent, should not bee questioned, because it would bee done more opportunely in that Ci­tie, [Page 306] when the Councell was assembled. And for the authoritie of his Holi­nesse and the Apostolique Sea, as hee hath formerly beene a protectour of it, so hee will bee hereafter, defending it with all his forces, and euen with his owne life, if there were occasion. That hee could not promise his Holinesse that no vnquiet spirit should speake or treate in the Councel, but he gaue his word, that, in case it did happen, hee would so oppose, that he should com­mend him for his paines.

The Emperour, as hath beene sayd, was in Ausburg, to hold the Diet; He proposeth the prosecu­tion of the Councell in the Diet of Ausburg, and other things. which, though it was not so compassed with armes as the former, yet it was alwayes armed. Hee proposed the prosecution of the Councel of Trent, the obseruation of the Interim, made in the last Diet, and the finding a way for restoring of Ecclesiasticall goods, and the renewing of iurisdiction. It plea­sed the Catholique Princes, that the Councel should bee prosecuted; but the Conditions required by the Prote­stants, con­cerning the Councel. Ambassadours of some Protestant Princes did not consent, but with these conditions. That the things already determined in Trent should bee re­examined; that the Diuines of the Augustane confession, should not onely bee heard, but haue a deciding voyce; that the Pope should not preside, but should submit himselfe also to the Councel, and release the Bishops of their oath, that they may speake freely. The Emperour complayned of the Pro­testants, that his Decree of the Interim, was not obeyed by them; and of the Catholikes, that the reformation of the Clergy was not executed. These excu­sed themselues, some by saying, that they were to proceede slowly auoyding dissensions; others, that the exempt, pretending priuiledges, would not obey. The Protestants layd the cause vpon the people, who, in regard the matter concerned their conscience, did mutin, and could not bee forced. The Em­perour, gaue an account to the Nuncio of all these particulars, shewing not onely the consent of the Catholiques, and of the greater number of the Protestants, but the limitation also proposed by the others, lest, if hee had heard of it by some other meanes, it might haue produced some bad effect. But hee added, that hee would not haue this limitation put into the acts, be­cause those Princes had giuen him their word, that they would doe nothing against his will; and therefore hee might affirme to the Pope, that all Germa­nie was contented with the Councel. Afterwards, he treated more strictly with the principall Ecclesiastiques, proposing that the beginning should be before Easter, and that they would goe thither in person. Which being pro­mised by the Electors, hee solicited the Pope to make the conuocation for Easter, or immediatly after, because hee was assured of the consent of all The Emperor hastneth the conuocation of the Coun­cel, and desi­reth to see the Bull before it be published. Germany. Which the better to confirme, he prayed his Holinesse, that when the Bull was made, hee would send him the draught, before it was published, that (shewing it to all in the Diet) hee might, by that occasion, make a De­cree, and cause it to bee receiued by all.

The Pope thought that nothing was concluded of what was proposed by him, so long as it was not decided, that the Decrees already made should bee receiued. Hee would not, that, in the very beginning of the Councel, this should bee disputed of; because the issue was plaine, that is, that much time would be spent, and nothing done, and in fine, all would bee dissolued without conclusion. It was plaine to be seene, that the generall dispute, whe­ther [Page 307] they ought to be receiued, did draw after it a particular of euery one, and that himselfe should not be able to interpose, because it would bee alledged that he was to be suspected, as hauing beene president, and the principall au­thour. To insist more with the Emperour that this point might bee decided would giue him more distast, & cast all into insuperable difficulties. He was counselled, that, without saying any more, he should take the point for deci­ded, The Popes resolution concerning the Decrees already made, & presuppose in his Bul, that the Decrees already made should be accep­ted by all. For the Bull going to the Diet with this tenor, either the Dutch-men will be contented with it, and so he shall obtaine his purpose, or will not accept it, and so the dispute will begin in the Diet, and himselfe will bee free from care of it. The Councel seemed vnto him good, in conformitie whereof he made the Bull. And to satisfie the Emperour in part, hee sent it to him, not in a draught, because he thought it was against his honour, but framed, dated, and sealed, yet not published. The date was the fifteenth of The Bull of the Conoca­tion was da­ted the 15. 8 Nouember. Nouember.

In that Bull he said. That for the taking away of all differences of Religion in Germany, it being expedient and fit (which the Emperour had also signifi­ed vnto him) to reduce the generall Councel into Trent, called by Paul the third, begun, ordered, and prosecuted by himselfe, then Cardinall, and Pre­sident and many decrees of faith, and discipline, beeing constituted and published therein, hee vnto whom it belongeth to call and direct gene­rall Councels, for the encrease of the orthodoxe religion; and to restore peace to Germany, which formerly hath not yeelded to any Prouince in obedience and reuerence of the Popes, the Vicars of CHRIST, hoping also that the Kings and Princes will fauour and assist it, exhorteth and admonisheth the Patriarques, Arch bishops, Bishops, Abbats and others, who, by Law, The Councel is to beg [...]ne the first of Ma [...] custome, or priuiledge, ought to assist in Councels, to bee in Trent, the first of May [...] in which day he hath ordained, by his Apostolique authoritie, and consent of the Cardinals, that the Councell shall be reassumed in the state in which it was, and prosecuted; whether he will send his Legats; by whom he will preside in the Synode, in case he cannot be personally present, notwith­standing any translation, suspension, or any thing else, especially those things which Paul the third in his Bull of the Conuocation, and others, belonging to the Councell, did ordaine that they should not hinder; which Bulls his will is that they shall remaine in force, with all their clauses, and decrees, confir­ming and renewing them, as much as is needfull.

The Emperours Ministers, and other zealous Catholiques, to whom the Emperour did impart it, thought it would exasperate the Protestants, and giue them occasion not to accept of the Councell, in which the Pope de­clared that he would not onely preside, but direct also. Besides, to talke of reassuming and prosecuting it, was to put too many suspicions into their heads; and to speake so magnificently of his authoritie was nothing but to prouoke them. They councelled the Emperour to enduour that the Pope should moderate the Bull, and reduce it into such a forme, as might not more alcinate the Protestants. The Emperour treated thereof with the Nuncio, The Emperor desireth an alteration of the Bull. and wrote to his Ambassadour to doe the like with the Pope, praying his Holinesse affectionately, and effectually, and for Christian charitie, to make [Page 308] those words more milde, which might diuers Germany from accepting the Councell. The Ambassadour in Rome treated with a Spanish dexteritie, and said, That as wilde beasts, taken in a snare, must be drawen gently, making shew to yeeld vnto them, nor must bee shewed the fire, or armes, for feare of prouoking them, and putting them in despaire, which will encrease their for­ces, so the Protestants must bee vsed, who with Gentlenesse, and by instru­cting and hearing them, must be brought to the Councell, where being ar­riued, it will bee a fit time to shew them the truth. That to condemne them before they were heard, was to exasperate and prouoke them more. The Pope answered, according to his vsual libertie, that he would not be taught to fight with a Cat shut vp, but would haue it at libertie, that it might fly; that to The Popes answere. bring the Protestants with faire words to the Councel, where the deedes would not be answerable, was to put them in despaire, and make them take some rash resolution; and therefore what was to bee done, was to bee told them plainely, The Ambassadour answered, that it was true in things ne­cessary, or fit to be spoken: but he saw not how it was then fit to say, that it belongeth to him to direct Councels. That these things are most true; but trueth hath not this priuiledge to be spoken at al times, and in all places; and that it is good to conceale it, when the vttering of it doth produce a bad ef­fect. That he should remember, that, by the hot speeches of Leo the tenth, and his Legate, Cardinal Caietan, the fire was kindled that now burneth, which, with a gentle word, might haue beene put out. That the Popes fol­lowing, especially Clement and Paul, wise Princes did often complaine of it. If Germany may now begained with dextrous vsage; why should it be more se­parated with bitternesse?

The Pope, as it were disdaining, sayd, That it was to be preached openly, and inculcated, which CHRIST hath taught, that his diuine Maiestie hath made his Vicar Head of the Church and the principal light of the world: that this is one of the truthes that must be spoken in all times, & places, and (as Saint Paul saith) in season and out of season, that to doe otherwise would bee against the commandement of CHRIST, Hiding the Candle vnder a bushell, which should be set on a Candlesticke. That it was not honourable for the Apo­stolike Sea to vse artifice, and dissimulation, but that hee ought to speake plainely.

The Ambassador, by way of a pleasant discourse, sayd; That to hide the rod, and to make shew of benignitie, and to yeeld vnto all, seemed vnto him the true Apostolike office, that he had heard it read in S. Paul, that being free, hee made himselfe seruant of all, to gaine all; with the Iewes, a Iew, with the Gen­tiles, a Gentile; with the weake, weake; to winne them also: and that this was the way to plant the Gospel. In fine the Pope, not to enter into dispute, sayde, that the Bull was made according to the stile of the Chancery, which could not be altered; that he was aduerse from nouities, and must follow the steps of his Predecessors; that obseruing the vsuall forme, whatsoeuer should hap­pen could not be attributed to him, but if he had inuented a new, all the mis­chiefe would be laid to his Charge. The Ambassadour, to giue him time to bethinke himselfe better, concludeth that he would not take the answere for a Negatiue, but hoping that his Holinesse would take compassion on Ger­manie, [Page 309] with a fatherly affection, purposing to [...] Christmas be p [...]st; for the [...] it was the midst of December, and then to make a new assault vpon him.

But the Pope resolute not to change [...] [...]; sayd often; I will preuent, and not be preuented; and to take away all trouble of [...] [...]orse [...] Saint Io [...]as day he made a Briefe, in which hauing [...] declared the [...] [...] of his foresayd Bull, pretending that some, [...] publi­shed, The Pope maketh a Briefe, and cause th [...]th it, and the Bull to be publi­shed. might alleadge ignorance, he ordained that [...] the Briefe, and the Bull should bee bread, published, and [...] [...] [...] of Saint Peter and Saint Iohn of [...], with intention to send a Copie thereof printed to the Arch bishops, that by them it might be intimated to the Bishops, and other Prelates. All meanes was taken from the Ambassadour [...] speake any more thereof with the Pope; and therefore hee presently dispatched in ex­presse Currier, to signifie all to the Emperour. Who seeing the Popes resol­ution, Which [...]illeth distast both to Papist and Protestant a Germany. and thinking on a remedie, caused the Bull to bee be read in the pub­like assembly, which produced iust the same effect which hee foresaw, that is, that the Protestants would recall their word to submit themselues, and the Catholikes refuse to goe to the Councell It pleased it the Catholikes by rea­son of the harsh and intractable stile; the Protestants, for the causes aforesaith which were, that it belongeth to the Pope, not onely to call, but also to direct, and gouerne the Councels; that hee was resolued to continue and prosecute the things begun, which tooke away the reexamination of what was already handled; that vnseasonably, and without occasion, hee had said, that Germany had acknowledged the Popes [...] Vicar of CHRIST; that hee had declared himselfe president of the Councel, and had called [...] but Ecclesiastikes, and with many affected words, had confirmed the Bull of the Conuocation of Paul. They sayd that the Councell, with these grounds, would be in vaine, whereunto to submit ones selfe, was to [...] against GOD and his conscience. The Catholikes sayd, that if there were no hope to reduce the Protestants, the labour, and charge would be [...] The Emperour gaue a temper to both parties, saying, that the Councell was generall of all Christian Nations, all which obeying the Pope but Germany, hee had framed the Conuocation as it did agree vnto them; that for [...] Who are pa­cified by the Emperour. [...], they should leaue all to his care, who knew how to handle the businesse; that they should suffer other Nations to meete, and that himselfe would goe in person, if not thither, yet to some neere place, and would take order, not by wordes, but deedes, that all should passe with good termes, that they should not regard what the Pope sayde, but what himselfe did promise vpon the word of an Emperour and a King, So hee pacified their mindes; and the 13. of February a resolution was made, and a Decree published, the tenour whereof, was:

That it being proposed in the former Diet, that there is [...]o meanes to compose the discards of Germany, in cause of religion, but by [...] and ge­nerall Councel, all the States of the Empire haue confirmed the propo [...] and resolued to accept and approue the same Synod, & submit themselues [...]o it; which hauing not bin executed as yet; the same proposition and determi­nation And therefore a Decree in the Diet is made to this effect. hath been made, in the present Diet. For the Emperour hauing la [...] ­red, & finally obtained of the Pope, that the Councel should be remitted to [Page 310] Trent, the first of May; the next yeere, and his Holinesse hauing done it 1551 IVLIVS. 3. CHARLES 5. EDVVARD 6. HENRY. 2. and the Corporation hauing beene read, and proposed in the Diet, it is fit they should continue in the same resolution to expect the Councell, with the obedience, and to go to it, in which all Christian Princes will assist, and the Emperour himselfe as aduocate to the holy Church, and defender of the Councels, will doe what belongeth to his charge, as he hath promised Who therefore giueth not be into all, that his will is, that euery one who goeth to the Councel, shal be secured by the Imperial authoritie and power, to goe, remaine returne, and propose freely what he shall thinke in his conscience to be necessary. And therefore that hee will lodge in the Confines of the Em­pire [...] hee can. And hee admonisheth the Electors Princes, and States of the Empire, especially the Ecclesiastiques, and those who haue made innouation in Religion, that they prepare to bee there, well in­structed, that they may bee inexcusable, himselfe taking care that all shall passe lawfully, and in order, and that euery thing bee handled piously and Christianly, according to the holy Scripture, and doctrine of the Fathers. And for the transgression of the Decrees of the Inter-religion, and Reforma­tion, being assured, that it was impossible to ouercome the difficulties, and that as o [...]o things grew worse, to the end that greater confusion may not arise, hee calleth vnto him the cognition of the transgres­sions post, yet enioyning the Princes, and orders of the Empire, to obseruance hereafter.

The world seeing this Decree, thought it, as it was, a iust counterpoise Which seem­eth to bee a counterpoise to the Popes Bull. of the Popes Bull; in all parts. The one will direct Councels, the other will take care that all bee done in order, and iuridically; the one will pre­side, and the other will haue the decision according to the Scripture, and the Fathers; the one will continuate, and the other will haue power giuen to e­uery one to propose, according to his conscience. In summe, the Court could not digest this affront, and complained that it was another Conuo­cation of the Councell. But the Pope according to his vsuall pleasanthesse, sayd, the Emperour hath been euen with mee, for the publication of the Bull, made without him.

The yeere 1551. being begun, the Pope, applying himselfe to the Coun­cell intimated, had two principall ayes; to send trustie persons to preside, 1551 and to bee at as little charge as was possible. To auoyde charge, hee The Presi­dents of the Councell are named. thought to send but one Legate, but that was too great a burthen for one, because there would bee none who had the same interests, on whom hee might safely relie, and because hee should bee esteemed the onely au­thour of whatsoeuer was done. For which respects it was necessary to lay the burden on more mens shoulders. The Pope found a middle way, to send one Legate, and two Nuncij, with equall authoritie, thinking that so hee should bee better serued, because hope maketh men more diligent. Casting his eye on all the Cardinalls, hee found none more trustie, and withall more worthy, then Marcellus Crescentius, Cardi­nall of S. Marcellus; to whom hee ioyned for Nuncij, Sebastianus Pig­binus, Archbishop of Siponto, and Aloisius Lipomannus Bishop of Ʋe­rona of the former hee made choyce, for the great confidence hee had [Page 311] in him before his Papacy; of the other, for the fome of his great pietie, good­nesse, and loyalty. Hauing had many secret parlies with these three, and o­pened veto them the sinceritie of his heart, and instructed them fully, hee gaue them an ample Mandate, to be present in the Councell, in his name; the tenor whereof was,

It belongeth to the father of a family, to substitute others, to doe that The tenor of their Mandat. which hee cannot commodiously doe himselfe. Therefore, hauing reduced to Trent the Generall Councel, intimated by Paul, hoping that the Kings and Princes, would affoord their fauour and assistance, hee cited the Prelates, who vsually haue voyce therein, to bee there the first of May, to resume the Councel in the state it was. But not beeing able to bee personally present, according to his desire, in respect of his old age, and other impediments, that his absence might not bee an hinderance, he appointeth Marcellus, a zealous, wise, and learned Cardinall, for Legate, and the Bishops of Siponto, and Ve­rona, famous for knowledge and experience, as Nuncij, with speciall Man­date, and fit clauses. Sending them as Angels of peace, giuing them autho­ritie to resume, direct and prosecute the Councell, and to doe all things meete and necessary, according to the tenor of his, and his predecessours let­ters of the Conuocation. The Emperour, whom the Councel did more The Emperor giueth a safe conduct to the Prote­stants. concerne, holding it to be the onely meanes, to make himselfe absolute Ma­ster of Germanie, send a safe conduct in an ample forme, to all the Protestant Orders of that Empire, for themselues, their Ambassadours, and Di­uines.

But while these foundations, were layd in Rome and Ausburg, to build the Councell of Trent vpon them, webs were spunne in other places, which ob­scured The Pope re­storeth Par­ma to Octaui­us Farnese. the dignitie and authoritie of that Synode, and Engines were framed which did shake and dissolue it. The Pope immediately after his assump­tion, to preforme what he had promised in the Conclaue, restored Par­ma to Octauius Farnese, which the Pope had taken into his hands, in the name of the Church, and assigned to him two thousand crownes a mo­neth, to defend it. Octauius in regard of the enmitie of Ferrante Conzaga, Vice-Duke of Milan, and of many arguments which he had, that the Empe­rour meant to be Lord of that Citie, the Pope also hauing taken from him the prouision of two thousand crownes, doubting that hee was not able to defend it with his owne forces, treated with the Pope, by his brother the Cardinall, either to assist him, or giue him leaue to prouide for himselfe, by the protection of some other Prince, able to maintaine him against the Em­perour. The Pope, without thinking more of it, answered, that hee should doe for himselfe the best he could. wherefore Octauius by meanes of Hora­tius, Who recei­ueth a French Garison [...] the Citie. his brother, sonne in law to the French King, put himselfe vnder the protection of France, and receiued a French Garison into the Citie. This dis­pleased the Emperour his vncle, who perswaded the Pope, that it was against his honour, who was supreame Lord of that Citie and Duke. Therefore the Pope published a seuere edict against him, citing him to Rome, and de­claring him traytor, if he did not appeare, and demanding the Emperours Which occa­sioneth a war betweene the Emperour & the French [...]. assistance against him; who declared that hee did approoue the Popes cause, and would defend it with his armes. This was a beginning of a manifest [Page 312] warre betweene the Emperour and the French King, and of great distasts of this King against the Pope. And in Saxonie, vpon the Riuer Albi, discour­ses beganne, betweene the Saxons and those of Brandeburg, to make a league against the Emperour, that he might not wholly subdue Germany, as shall be said in its place. Notwithstanding these seedes of warre, which in Italie, in the beginning of April, began to spring, the Pope would haue the Legate A confedera­tion is made in Germany against the Emperour. and Nuncij goe to Trent, and gaue them commission to open the Councel, on the first of May, the day appointed, with those who were there, yea though there were none at all; by the example of the Nuncij of Martinus the fifth, who opened the Councell of Pauia alone, without the presence of any Prelate.

THe Legat and Nuncij being come to Trent, ac­companied The Presidēes of the Coun­cell, and some Prelats striue in Trent. with some Prelats, who followed them from Rome, and some other beeing arri­ued, who, hauing been [...]llcited by the Pope, came thither a little after; they assembled, the foresayd day, with the wanted Ceremonies, in the vsuall place played, within the Cathedrall Church, which was not pulled downe, where the Archbishop of Torre sang Masse, and the Secretary read the Popes Bull of the Conuoca­tion, and the [...] of the Presidents; and hee that sayd Masse, read the Decree interrogatorily. Pleaseth the Fathers, that, according to the Popes letters, the Councell of Trent should be resumed, and prosecuted? And all ha­uing giuen their voyces, hee sayd againe; Please it you, that the next Ses­sion The next Ses­sion is appoin­ted for the first of Sep­tember. be held the first of September next? Whereunto all agreed. And the Cardinall, Prime President, concluded, by the consent, and in the name of all the Synode, that the Councell is begun, and shall bee prosecuted. No­thing else was done that day, nor the next, though the Prelats were often assembled in the Legats house, because the Congregations had no forme, there being no Diuines. Onely the thing dispared in [...] were read, to make the deliberation of that winch was to bee handled more [...],, especially in matter of reformation, which was esteemed to bee of the greatest moment.

In the ende of the moneth the Pope sent [...] to the The Pope sen­deth a Nunci [...] to the Suisses. Suisses, who before had beene the Nuncio of Pope Paul to that nation, prin­cipally to prouide that the French King might not haue Souldiers from them, and to obtaine of them a leule, the affaires of Parma. And, vp­on that occasion, hee wrote vnto them the seuen and twentieth of May, that as hee had taken the name of Iulius the second, so affectionate to them, so hee would follow his example in louing them, and vsing [...] assistance: [Page 314] which he had begun to doe by taking a guard of their Nation, for the safety of his owne person, and another for Bolonia. Now the Councel being in­timated; and begun in Trent, the first of May, hee prayed them to send their Prelates against the first of September when the second Session shall bee held.

The French King sought to perswade the Pope, by Termes, his Am­bassadour, that hee had, vpon good reasons, taken vpon him the defence of The French King excuseth to the Pope his protection of Parma. Parma, praying him to bee contented with it; and to shew him, that, doing otherwise, and preferring warre before peace, hee should not onely damnifie Italie [...], but hinder the prosecution of the Councell, [...]or cause it to dissolue. And that though [...] did not fall out ye [...], in regard no French Bishop could goe thither, it could not with reason bee called a generall Councell. The Pope offered to doe any thing el [...]e which the King should desire▪ and after many discourses, it beeing represented to him that the King could by no meanes retire, and that, in case his Holinesse would not bee neutrall, but make himselfe the Emperours minister, by whom the King was certaine that hee was guided, his Maiestie would bee forced to vse those remedies of rea­son and fact, which his ancestors haue vsed against partiall Popes; the Pope grew angry or fained to be so, and answered, that if the King tooke Parma, His Holinesse is angry. from him, hee would take France from the King; and if the King did take from him his obedience, hee would take from the King the commerce of all Christendome; and [...]he spake of force, let him doe the worst he could; if of Edicts, and prohibitions, and such things, hee let him know, that his pen, paper, and inke were not inferiour. But though the Pope spake so high; yet hee was afraid; and therefore, to excite the Emperour, hee signified vnto him, by his Nuncio, the Bishop of Imola, whome hee had sent in place of the Archbishop of Siponto, all these discourses with the French, and afterwards tolde him, that in Rome▪ there was doubt of another sacke, in regard of so many rumours of the Turkes, and French-men, and feare of Nationall Councels. Therefore there was neede of Armes, to preuent these attempts, and to defend themselues, when neede re­quired.

The King seeing it was impossible to perswade the Pope, wrote a publike The French King maketh preparation for a Natio­nall Councel: from which, and from the protection of Parma, he is disswaded by the Pope. letter to all the Bishops of his Kingdome, as well in France, as elsewhere, commanding them to bee at their Churches within sixe moneths, and to put themselues in order there for a Nationall Councell; and the letter was presented to those also who were in Rome; neither durst the Pope hinder them, for feare of doing them, and his owne reputation more hurt. But he sent Ascanius della C [...]rna, his nephew, into France, to disswade the King from the protection of Parma: to make him vnderstand that Octauius Farnese, be­ing his Vassall, hee should by no meanes endure to be contemned by him, in regard it would bee an eternall infamy, and an example to others not to acknowledge him for Pope. That his inclination to France and his Maiesty was great, and his minde auerse from those who were emulous of him, and that this is knowen to the whole world. Yet the foresaid respect is so potent that, if his M ^tie would not giue a remedy, it were enough to make him cast himselfe into the armes of him that he would not. His instruction also was, [Page 315] that if the King would not be perswaded to this, he should pray him to consi­der well how great inconueniences a Nationall Councell would draw after it, and that it would be a beginning to giue his Subiects licence, whereof hee would repent him, and would presently cause this bad effect to hinder the ge­nerall Councell, which would be the greatest offence could be done to God, and the greatest damage to faith, and the Church. He prayed him to send an Ambassadour to Trent, assuring him he should receiue all honour and respect from the Presidents, and all the Prelats who were his Holinesse friends. Wher­unto if hee did not condescend, but perseuere in maintaining the Edict, hee should, for taking away all scandall, propose to him a temper, to declare, that his meaning was not to hinder the generall Councell by that Edict.

The King, hearing the Ambassage, shewed also that his honour did con­straine But he conti­nueth firme in his resolution. him to continue the protection of the Duke, and to maintaine the Edict, but with such words, as made it plaine hee was displeased with the distastes giuen him, and that hee had a desire to right himselfe. And to an­swere the Pope, hee sent the Lord of Monluc, the Elect of Bourdeaux, to him, not without some hope to pacifie the Popes minde. But doe hee what hee could, hee continued in the same rigidnesse concerning the affaires of Par­ma, and sent the same Monluc backe, with commission to complaine of the King, that hee had sent the Edict of the Nationall Councell, and letters, to the Prelates who were subiects to his Holinesse, euen in temporalities (vnderstanding the Bishop of Auignion) as farre as to Rome, which all the world did interpret to be done onely to hinder the generall Councell. And, in conclusion, hee prayed the King, that seeing they were both resolute, himselfe to correct Octauius, and his Maiestie to protect him, at the least their differences might bee contained within Parma, though his Maiestie had already proceeded further, by taking the Cardinals and Prelates from Rome; whose departure hee would not hinder, hoping that his Maiestie, ha­uing exhaled his anger, should bee illuminated by God, to change his ma­ner of proceeding. Neither these mutuall offices, nor the respect of the Councell, could make either of these Princes remit any thing of their rigor. The generall consent was fauourable to the King. For the Emperour ha­uing seized on Piacenza, to leaue Parma to him also, was to giue all Italie into his hands; and it seemed an indignity, that the postetity of Paul, who had so laboured for the liberty of Italy, should bee abandoned by all: and if the Pope did not complaine that Piacenza was vsurped, nor made any in­stance for the restitution, why should hee complaine that the Duke should secure himselfe of Parma. And this reason preuailed so much with some, that they assured themselues it was well vnderstood by Iulius; but that, to make some thing arise which might hinder the Councell, which not procee­ding from him, might bee ascribed to another, hee desired a warre betweene the King and the Emperour. It is certaine that hee laboured more with the Emperour to mooue armes against Parma, or Mirandula, then with the King to accommodate the businesse. The King hauing tried all meanes to paci­fie the Popes minde, passed to the extreame, which was to protest by his And protest­eth against the Councell, then assem­bled in Trent▪ Ambassadour Termes, and particularly against the Councell which was as­sembled, hoping that respect would remooue the Pope: the contents of [Page 316] which protestation, because it was reiterated in Trent, shall be related vpon that occasion.

But in Germany there was more speach of the Councell then euer. For Maurice, Duke of Saxony, seeing the Emperours resolution, to giue him a sure argument that he would obey him, in sending to Trent, commanded Phi­lip Melancthon, and some others of his Diuines, to put together the points of The Prote­stant Princes resolue to send to Trent. doctrine, to bee proposed in the Councell, and to assemble in Lipsia all the Doctors and Ministers of his State to examine them. And Christopher, Duke of Wittenberg, who, a little before, succeeded his father, caused another com­position to be made by his people, which was the same thing in substance; and the one part did approoue that of the other; yet did choose not to pro­ceed ioyntly, that the Emperour might not suspect. Afterwards Duke Maurice wrote to the Emperour, giuing him an account of his being in or­der with his Diuines, and of the writing which hee had prepared; but ad­ded that his Safe Conduct seemed not sufficient. For in the Councell of Con­stance it was determined, that they might proceede against those that came to the Councell, though they had Safe Conduct from the Emperour; and the And require a Safe Conduct from the Councell. Decree was approued by the death of Iohn Husse, who went to the Councell vnder the publike faith of Sigismond. That therefore hee could not send a­ny to Trent, if those of the Councell did not giue Safe Conduct, as was done in that of Basil, whither the Bohemians, for the example of Constance, would not goe; but vnder the publique faith of the whole Councell. There­fore hee prayed the Emperour to procure for them a Safe Conduct from the Ecclesiastiques of Trent, in that forme as those of Basil did grant it to the Which the Emperour promiseth to procure. Bohemians, because they were iust in the same condition now, as the Bohe­mians were then. Caesar promised to doe it, and gaue order to his Ambassa­dours, whom he then dispatched to the Councell, to procure it.

The Ambassage consisted of three persons, to honour the Councell, and to haue many ministers to treate; and this colour was for the number, that one was for the Empire, another for Spaine, and the third for his other States, Who sendeth three Ambas­sadours to the Councell. and yet all in solidum for all. The Mandate was signed the sixt of Iuly: and conteined that Pope Iulius, to appease the controuersies of Religion in Ger­manie, hauing recalled to Trent, the first of May past, the Councell called by The contents of their Man­dat. Paul, began, and intermitted, himselfe, by reason of his indisposition, not beeing able to bee there in person, hee hath sent (not to faile of his duetie) his Proctors thither. Therefore trusting vpon the faith, honestie, experi­ence, and zeale of Hugh, Count of Mountfort, Don Pedro di Toledo, and William, Archdeacon of Campagnia hee maketh them his Orators, and Mandataries for his Imperiall dignitie, Kingdomes, and hereditarie States, giuing them, and each of them faculty, to appeare in the Councell, to hold his place, consult; treate, giue counsell and voyce, to decree in his name, and doe euerie thing else which himselfe could doe if hee were present: putting them in place of▪ his person, and promising to ratifie whatsoeuer shall bee done by them▪ three, or by any one of them. The Pope, though hee much desired the Councel should bee opened, yet after it began, hee tooke no thought that the Prelates should goe thither; either because he was intent vpon the warre, which was on fire at Mirandula, or because hee cared but little for it. All the [Page 317] paines was taken by the Emperour, who thrust forward, first, the Electours of Mentzs, and Triers, and afterwards of Cullen, together with fiue other prin­cipall Bishops, and the Proctors of many who were hindered. He caused also some Prelates to come out of Spaine, besides those who had entertained themselues in Trent, and Italy, vntill then, and out of his States in Italy be­sides which there were but few: so that, for eight moneths that the Councel The Ecclesia­stical Electors goe to Trent. The number of the Prelats in the Coun­cell. lasted, the Presidents and Princes beeing reckoned, the number did not ex­ceed sixty foure.

The first of September, the day appointed for the Session, beeing come, they went to the Church with the vsuall ceremonies. The order of prece­dence was thus. First the Cardinall Legate, then the Cardinall Madruccio, the The second Session is held. two Nuncij, the two Electours, (that of Collen beeing not come) two of the Emperours Ambassadours (the Arch-deacon being not yet arriued) the Am­bassadour In which the Legats make a long exhor­tation to the Fathers. of the King of the Romanes, and then the Arch-bishops. The Masse beeing sung, and the Ecclesiasticall ceremonies ended, the Secretary read an exhortation, to the Fathers of the Councel, in the name of the Pre­sidents: to this purpose. That, by the presence of the two Electours, being entred into hope, that many Bishops, of that and other Nations, will assist in the Councel, they thought fit, in the meane time, in regard of the place they bare, to giue a little admonition to themselues, and them, (though they saw all were ready to doe the office of good Pastours) because the matters to bee handled were of great moment; that is, to extirpate heresies, to reforme Ec­clesiasticall discipline, from the corruption whereof heresies haue risen, and finally, to pacifie the discords of Princes. That the beginning of the ex­hortation, ought to be taken from the knowledge of their owne insufficien­cie, flying to the assistance of GOD, who will not faile them: whereof they see many arguments already, but especially the comming of the two Princes. That the authority of Generall Councels, was alwayes very great, the holy Ghost presiding in them, and their Decrees esteemed not humane, but di­uine. That an example hereof hath beene left by the Apostles, and the Fa­thers following, seeing that, by Councels, all heretiques haue beene condem­ned, the life and manners of Priests and people reformed, and the discords of the Church appeased. Therefore being now assembled to doe as much, they must awaken themselues, that they may regaine the sheepe that lept out of the Lords fold, and keepe those which haue not gone astray as yet. Wherein the saluation of those only is not in question, but their owne too, in regard they must giue an account to GOD, by whom, if they performe their duety, they shall be rewarded, and all posterity will attribute great praise to that Councel; but they should not aime at that, but onely at their owne duety, and charity towards the Church, which beeing afflicted, wounded, and depriued of so many deare children, lifteth vp her hands to GOD, and them, to restore them to her. That therefore they would handle the mat­ters of the Councel with all gentlenesse, and without contention, as becom­meth so great an assembly, vsing perfit charity, and consent of minds, know­ing that GOD doeth behold and iudge them.

The exhortation beeing ended, the Decree was read by the Bishop that The Decree of the Session is read. said Masse; the substance whereof was; That the holy Synode, which, in [Page 318] the Session past, did determine to proceed in this, hauing deferred to doe it vntill now, by reason of the absence of the Germane Nation, and the small number of the Fathers, reioycing for the arriuall of the two Prince Electors, hoping that many more of that and other Nations, will, by their example, hasten their comming, doth deferre the Session for fourty dayes, that is, vntill the eleuenth of October, and prosecuting the Councell in the state in which it is, hauing treated alreadie of the seauen Sacraments, of Baptisme, and Con­firmation, doth ordaine to treat of the Eucharist; and, for reformation, to handle those things which doe facilitate residencie. Then the Emperours Proxie beeing read, the Earle of Mountfort said, that the Emperour, after hee had obtayned the reduction of the Councel to Trent, neuer ceased to labour that the Prelates of his states should goe thither, which the presence of the Electours, and the frequencie of the Fathers, doth demonstrate. And to te­stifie his mind the more, he hath sent Don Pedro of the Kingdome of Spaine, another of his patrimoniall States, and himselfe of Germanie, though vn­worthy, Praying to be receiued for such. Iohn Baptista Castello, the Speaker, answered, in the name of the Councell, that they were glad to heare the Em­perours Mandate, hauing by it, and the quality of the Proctours, conceiued how much they may promise themselues; therefore that it hopeth for assi­stance from them, and doth, as much as it can, admit the Emperours Man­date. Likewise the Proxie of the King of the Romanes, in the person of Pau­lus Gregorianus, Bishop of Zagabria, and of Fredericke Nausea, Bishop of Vi­enna, was read, and this second did speake, and was answered as those of the Emperour.

After this Iacobus Amiotus, Abbat of Bellosana, appeared in the name of the French King, with letters of his Maiesty, which he presented to the Legate, The Abbat of Ballosana pre­senteth the French Kings letters, the in­scriptiō wher­of giueth di­stast to the Synode. desiring they might be read, and his credency heard. The Legate receiuing them, gaue them to the Secretary, to be read. The superscription was, San­ctissimis in Christo Patribus Conuentus Tridentini. The Bishop of Orange, and after him, the other Spaniards said aloud, that those letters were not sent vnto them, who were a generall Councel, and not a Conuent; and therefore that they ought neither to bee read, nor opened in publike Session, but, if the Messenger had ought to say, hee should goe home. Much was spoken concerning the signification of the word, Conuentus, the Spaniards persi­sting that it was iniurious. So that the Bishop of Mentz was forced to say, that if they would not receiue a letter from the King of France, who called them Sanctissimus Conuentus, how would they hearken to the Protestants, who called them Conuentus Malignantium? But the Spanish Prelats continu­ing still to be more tumultuous then the rest, the Legate, with the Nuncij, and the Emperours Ambassadours, retired into the vestry, and had a long dispu­tation hereof. At the last, returning to their place, they made it bee told to the Speaker, that the Synode doth resolue to reade the letters without preiu­dice, thinking that the word Conuentus, is not meant in an ill sence; and, if it be, doth protest of the Nullitie. Then the Kings letter was opened, and read, which was dated the 13. of August, and said in substance; That it seemed a­greeable to the obseruance which his ancestors haue alwaies vsed towards the Church, to signifie to them the causes why he hath bin forced not to send any [Page 319] B. to the conu [...]nt, called by Iulius by the name of a publike Councel, being as­sured that they the fathers wil not condemne any mans fact before they know it, and that when they shal vnderstand what he hath done, they wil commend it. That he was compelled, for preseruation of his honour, to continue in his resolution to protect the Duke of Parma; from which hee would not refuse to depart, if Iustice and Equity did permit. That hee writeth to them as to Honourable Iudges, praying them to receiue the letters, not as from an adder­sary, The contents of them. or a person vnknowen, but as from the Prince and principall sonne of the Church by inheritance of his Ancestors, whom hee promiseth alwayes to imitate, and, while he defendeth himselfe from wrongs, not to lay aside his charity towards the Church, but euer to receiue whatsoeuer shall be con­stituted by her, so that due order be obserued in making the Decrees. The let­ters The Abbat readeth a protestation. being recited, the Abbat read a Protestation, containing a narration of a Protestation, made by Termes, in Rome, saying, That the King, after hee had taken vpon him the defence of Parma, seeing that those laudable things which hee had done were reprehended, vsed great care that Paul Termes, his Ambassador, should giue an account of all to the Pope, & Colledge of Cardi­nals, to take from them all sinister opinion, shewing that the taking of the Duke into his protection, was the effect of a pious, humane, and kingly minde, wherein there was no cunning or priuate gaine, but respect onely of the Church; as appeared by the propositions of accord, which aymed at no­thing but that the Church might not be robbed, and Italy preserued in peace and libertie. And if the Pope thought this a cause to put all Europe into warre, he was sorry; but it could not be imputed to him, hauing not onely accep­ted, but offered also all honest and fit conditions. Neither could the dissolu­tion of the Councell assembled bee prescribed to him, praying the Pope to consider what mischiefes would accompany the war, and to preuent them with peace. Which if his Holinesse will not regard, but desire rather to set Europe on fire, and hinder the Councell, giuing suspicion that it was called not for the good of the Church, but for priuate interests, excluding from it a most Christian King, hee could not choose but to protest to him and the Colledge, that he could not send his Bishops to Trent, where the accesse is not free and secure, and that he could not esteeme that a generall Councell, but priuate from which he was excluded, neither could the people or Prelates of France be obliged to the decrees of it. Afterwards he protested that he would come to the remedies vsed by his ancestors in like occurrences; not to take away his due obseruance from the Apostolique Sea, but to reserue it for bet­ter times, when armes shall bee laid downe, which are dishonestly taken vp against him, desiring of his Holinesse, that this Protestation might bee regi­stred, and giuing him a copie of it to peruse. These things hauing beene al­ready protested in Rome, he desired should be likewise protested in Trent, with the same instance, that they might be registred in the actes of that assembly, and that there being a publike instrument made of it, he might vse it in time and place.

When the Protestation was read, the Speaker, hauing talked with the Pre­sident, answered in substance; That the Kings modesty in his letters was gratefull to the Synode; that it doth not accept the person of the Abbat, but [Page 320] as it is lawfull, that warneth him to bee in the same place the eleuenth of October, to receiue the answere which shall bee made to the Kings letters; and forbiddeth the Nuncij to make an instrument of the present action, but ioyntly with the Secretary of the Councell. And nothing else beeing to bee done, the Session was ended. Then the Abbat demaunded an instrument of the action, but could not obtaine it.

When Termes had protested in Rome, though many did not know of the The censure of this Prote­station. act, yet it was beleeued that the Pope would deferre the Councell, because it must needes bring forth new diuisions, if such a principall Nation did resist. But he deceiued the world, not for any desire hee had to celebrate it, but for that he would not seeme to be cause of the dissolution; being resolued, that if it were separated without him, hee would answere, with an open mouth, to whosoeuer should desire it again, that he had done his part, and would do no more. But the Protestation made in Trent, a place so conspicuous, was pre­sently published euery where, and gaue matter of discourse. The Imperialists esteemed it a vainity, saying, That the act of the maior part of the vniuersali­ty, is euer esteemed lawfull, when the lesser, being called, either cannot or wil not be present: that all are called to the Councell, and the Frenchmen also might haue come without passing by the Popes territories; but in case they could not, yet their absence doth not derogate from the Councell, because they are not neglected, but inuited. It was said to the contrary, that to call in words, and to exclude in deeds, was not to inuite, and, for the Popes ter­ritories, one might goe from France to Trent without passing by them, but not without passing by those of the Emperour, and the maior part hath full authoritie, when the lesser cannot appeare, and is silent, because it is pre­supposed to consent, and when it will not appeare, because it is accounted contumacious, but when it doth protest, it bath its place, and especially, if the impediment proceed from him that calleth the action, in absence, cannot be of force.

And the Counsellors of the Parliament of Paris, said some thing more; The Decrees of Councels do not binde the Churches absent. That it is true, that the authoritie of the whole vniuersalitie is transferred in­to the maior part, when the cause is common to all, and nothing belongeth to particular men: but when the whole belongeth to all, and euery one hath his part, the assent of euery one is necessary, Et prohibentis conditio potior; and the absent, not giuing their voyces, are not bound. Of this sort are Ecclesi­asticall assemblies, and bee the Councell as populous as it will, the absent Churches are not bound if they thinke fit not to receiue it. This hath alwayes beene vsed in ancient times, that the Councels beeing ended, the Decrees should be sent, to be confirmed, to the Churches that were absent, in which otherwise they had no force; which euery one that readeth Hilarius, Athana­sius, Theodoretus, and Victorinus, who handle this particular, may see plaine­ly. And i [...] happened sometimes, that some part of the Canons were recei­ued by some Church, and some left out, as euery one thought fit, for their ne­cessities, manners and vses. And S. Gregorie himselfe doth witnesse, that the Church of Rome did not receiue the Canons of the second Councell of Con­stantinople, nor of the first of Ephesus.

Wisemen, not considering the subtilties, said, that the King had giuen that [Page 321] Councell an vncurable wound. For it hauing no other ground then Chri­stian charity, and the assistance of the holy Ghost, it would neuer bee belee­ued that these were present in an assembly, against which a most Christian King, persecutor of all Sects, with the adherence of a kingdome, not blemi­shed in Religion, did protest in that forme. And they brought an experi­ence for proofe. For they said, that the Presidents retyring to consult with the Emperours Ambassadours, did shew who guided the Councell. And which was of more importance, when these fiue had consulted, and impar­ted nothing to any body else, the Speaker sayd, The holy Synod doth receiue the letters. And what was that holy Synode? And likewise the Abbats ex­position The Presi­dents take vpon them the authority of the Coun­cell. beeing read, the answere, resolued on by the Presidents onely, was giuen in the same name. Neither can the difficulty bee remooued, by say­ing that the matter was of no great importance; first, because it will be hard to maintaine, that it is not a most important matter, where the danger of di­uision in the Church is in question; then, be it as it will, no man can arro­gate to himselfe power, to declare what is of importance, and what not: and this is a demonstration that things are carried iust as the Pope sayth in the Bull, and the Presidents in the Sermon read, that they were to direct the Councell; for they did so indeed. The adulse that the King had dismissed the Popes Nuncio, and published a Manifest, did reiterate the same discourses; The French King dismis­seth the Popes Nuncio, and publis [...]th a Manifest. which Manifest was then printed and diuulged throughout. Where he shew­eth at large the causes why he tooke vpon him the protection of Parma, bla­meth the Pope for the warre begun, saying that hee vsed this Artifice, that the Councell might not be held; Concluding in the end, that it is not meete that he should haue money out of his kingdome, to make warre against him, whence a great summe is ordinarily taken for vacancies, Bulls, Graces, Dis­pensations, and Expeditions: and therefore, by the counsell of his Princes, he did for bid to dispatch Curriers to Rome, and to answere money, or gold or siluer not coyned, by way of banke, for Benefices or other Graces and Dispensations, vpon paine of Confiscation, as well for Ecclesiastiques as se­culars, and these to bee punished corporally besides, giuing the Promooters a third of the confiscation. This Manifest was inrolled in Parliament, with a proposition of the Attourney generall of the King▪ in which he said, that it was no new thing, but vsed by Charles the sixt, Lewis the eleuenth, and Lewis the twelfth, and was conformable to the common Law, that money should not bee carried to the enemie, and that it would bee a hard case, if with the money of France, warre should bee made against the King, and that it was better for the subiects of the kingdome to keepe their money, and not care for dispensations, which were not able to secure the conscience, and are no­thing but a shadow cast before the eyes of men, which cannot hide the trueth from GOD.

It could not be endured, neither at Rome, nor in Trent; that the King should What the A­pos [...]olike Sea is. solemnely protest, and make warre against the Pope, and still say, that hee bare the same reuerence toward the Apostolique Sea, which is nothing but the Pope. Whereunto the French-men answered, that antiquity had not this opinion; yea, Victor the third, who was one of the Popes that assumed much, sayd that the Apostolique Sea was his mistresse. The same was sayd [Page 322] before him by Stephen the fourth, and by Ʋitalianus, and Constantinus, who were more ancient, it plainely appeareth, that by the Apostolike Sea is vnder­stood the Church of Rome; for if the Pope were the same thing, his errours and defects, would be of the Apostolike Sea.

The French King, fearing that, by his dissention with the Pope, those that desired change of religion, would make some innouation, which might The French King waxeth more seuere against the Protestants. prooueseditious, or that himselfe might come into the bad opinion of his people as if his minde were auerse from the Catholike faith, and perhaps to open a way for reconciliation with Rome, hee made a most seuere Edict against the Lutherans, confirming all the others which hee had published be­fore, adding greater punishments, more wayes to discouer the guilty, and greater rewards to the Promooters.

The Emperour, considering that the French King, in regard of the num­ber of the French Cardinals, and other dependants of that Crowne, had no lesse power in the Colledge then himselfe, and being combined with the Far­nesi, did farre exceede him, though he had the Pope of his side, sent to Rome Don Iohn Manriques, to perswade his Holinesse to create new Cardinalls, to exceed, or equalize the number of the French. The Pope was enclined here­unto; yet hee saw what difficulty there was, his Papacie being new, and ex­hausted, and in time of stirres, when it is hard to haue the consent of all the Cardinalls; and to create them without consent was dangerous. Hee was doubtfull whether to make many at once, or by little and little. He thought hee should sooner obtaine consent for this second course, and that his trusty friends would remaine in hope, and that the Cardinalls would more oppose a numerous promotion, and those that were excluded would despaire. He doubted whether it were fitte to create any of the Prelats of the Conucell; because there were many that deserued well, and the three Electors were not to bee passed ouer, especially the Elector of Mentz who thought of it. On the other side, to send red Cappes to the Councell, hee thought would mooue enuie. Hee resolued not to expect Christmas, when all come foorth with their pretensions, and the places of common meetings are full of wa­gers, but to execute this businesse some day before vpon the sudden; though afterwards he found no fit time to create them, but Christmas.

But to returne to Trent, the second of September, the day following the Session, a generall Congregation was made, and, in it, Fathers deputed to frame the Articles of the Eucharist, to bee giuen to the Diuines, and to col­lect the abuses in that matter. Afterwards they discoursed of the Refor­mation; which because it was to take away the cause why Bishops doe not reside, many were repeated, some proposed before in Trent and Bolo­nia, and some then first spoken of. Finally, they insisted vpon iurisdiction; saying that the Bishops were wholly depriued of it, partly by auocation of causes, and partly by appeales, but especially by exemptions: yea, that more often iurisdiction was exercised ouer and against them by their Subiects, ei­ther by speciall commission from Rome, or by vertue of Conseruatories, then by them ouer their subiects. And Fathers were elected to frame the Ar­ticles concerning this matter. The Presidents, considering the Popes in­struction to auoid dangerous contentions among the Diuines, & their vnin­telligible [Page 323] disputes, in which they grow bitter, and also their confusion in speaking they gaue out the Articles framed, which they were to begin to handle on Tuesday after dinner, and there added the manner and order to bee held in the Congregations, much limited, which did compell them to speake soberly. The Articles were tonne; drawen from the doctrine of the Zuingliani, and [...]. That in the Eucharist the Body, Blood Ten Articles concerning the Eucharist are proposed to be discussed by the Di­uines. and Diuinitie of CHRIST is not truely, but as in a signe 2. That CHRIST is not giuen to bee eaten Sadramentally, but spiritually and by faith [...]. That in the Eucharist there is the Blood and Body of CHRIST, but together with the substance of the Bread and Wine, so that there is 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 [Page 324] by those Doctors who for these three hundred and fifty yeeres, that de [...]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 [Page 325] 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 man, but was, by all others, knowen to bee an errour. In the ninth Article, the first part, that as much is not contained vnder one Species as vnder both, was thought to bee hereticall, by the Dutch Diuines; but the Italians sayd it must bee distinguished, before it could bee condem­ned. For if it were vnderstood in respect of the vertue of the consecration, it is cleare that vnder the bread there is the body onely, and vnder the wine, the blood onely; but by consequence, which the Diuines call Concomitancie, vnder the bread there is the blood, soule, and diuinitie, and vnder the wine, there is the body, and the other things; and therefore it is not to be condem­ned in so generall termes. But for the second, that as much is receiued by one as by both, there was a difference; for many did thinke, that although no more of the Sacrament, yet more grace was receiued; so that they did de­sire a declaration herein. In the tenth some would haue the first part ex­pounded of dead faith, because there is no doubt but that a liuely faith is suf­ficient. For the necessitie of Confession, the Dominicans considered, that many learned and holy Catholiques held that opinion, so that to condemne that would bee to condemne them. Others proposed, for a temper, that it should not bee condemned as hereticall, but as pernicious. Some would haue this condition added, if there were commodity for a Confessor. The last part, for communicating at Easter, it not beeing commanded by the Law of GOD, but by the Church onely, the common opinion was, that it ought not to bee condemned for hereticall, it being a thing not heard of, that one should bee condemned of heresie, for not approouing a particular humane precept. Many Diuines did propose another Article also, taken out of the writings of Luther, which was necessary to condemne. And it was this: that although there was a necessitie to recite the words of CHRIST, yet they are not the cause of the presence of CHRIST in the Sacrament, but the cause is, the faith of him who receiueth it.

After all the diuines had spoken, the deputed Fathers did collect seuen Out of which 7. Anathe­matismes are composed. Anathematismes, out of their opinions, which being proposed in the generall Congregation, it was first of all considered, that it was not fit to passe ouer the matter with Anathematismes onely; that this was not to teach, but onely to confirme; that the ancient Councels had not done so, which alwayes had expounded the Catholike opinion, and then condemned the contrary; that the same succeeded well to this Councell, in the matter of Iustification; and although it was forced, in the Session of the Sacra­ments, to change this course, for vrgent respects, yet that was rather to [Page 326] bee imitated which was then done by reason, then that which was after chan­ged by necessitie. This opinion was cherished by the Italian Diuines, who saw there was but one way to regaine their reputation lost. For as the Dutch and Flemish Diuines were of abilitie to prooue the conclusions by authori­ties, so to expound them, and finde their causes, there was neede of Schoole Diuinitie, in which themselues were well seene. This opinion did preuaile; and order was giuen, that the Heads of doctrine should bee framed, and Fathers deputed to see it done. The Heads were reduced to the number of eight. Of the Reall presence. Of the Institution. Of the excellencie. Eight heads of doctrine are proposed to bee discus­sed. Of Transubstantiation. Of worship. Of preparation to receiue the Sa­crament. Of the vse of the Cup, in the Communion of the Laitie. Of the Communion of Children. It was proposed also to make a collection of the abuses which did occurre, and to adde the remedies. Then, in that Congregation, and some of those that followed, the Fathers began to speake their opinion concerning the seuen Anathematismes: wherein nothing re­markeable was sayde, but that, in condemning those who confessed not the reall presence of the Lords body, many desired that the Canon should bee more fat and pregnant (for so their wordes were) that, in the Eucharist, there is the body of IESVS CHRIST, the same which was borne of the Ʋirgin, did suffer on the Crosse, was buried, raysed, and ascended into hea­uen, sitteth on the right hand of GOD, and shall come to iudgement. And some of them called to minde, that there wanted one very important point, that is, to declare, that the Minister of this Sacrament is the Priest, lawfully ordained. Which they did, because Luther and his followers doe often say, that euery Christian may doe it, euen a woman.

But the Earle of Montfort, perceiuing that they treated of a matter much controuersed, especially of the Communion of the Cup, which was the most palpable, popular, and best vnderstood by all, hee thought that, if The Ambas­sadors of the Emperor and Ferdinand dissw [...]de the discussion of the Commu­nion vnder one kinde. that were determined, the Protestants would neuer bee induced to come to the Councell, and all the labour would bee in vaine. And hauing imparted this to his Colleagues, and the Ambassadors of Ferdinand, they went all to­gether to the Presidents, to whom, when they had shewed what paines Caesar had taken, both in warre, and in the negotiation to make the Prote­stants submit to the Councell, which they would neuer doe if they went not thither, they shewed that they ought to apply themselues principally to this; and, to that end, the Emperour had giuen them a Safe conduct. But they were not contented with it, alleadging that it was decreed in the Councel of Constance, and really executed, that the Councell is not bound by the Safe conduct of any, whatsoeuer hee bee; and therefore they required one from the Synode, which was promised to them by Caesar, who gaue charge to them his Ambassadours to obtaine it of the Councell. Whereunto the Le­gate making a very complementall answere, and referring himselfe to the Session which should bee held, to gaine time, that hee might giue an ac­count thereof to Rome, the earle added, that for the same cause, he thought it not fit, that, before their comming, the controuersed points of the Eu­charist should bee handled; that there wanted not matters of reformation to be treated on, or others, in which there was no difference. The Legate [Page 327] answered, that it was resolued long agoe to handle the Eucharist, neither could it be altered, because it was concluded before, that the Decrees of faith and reformation should goe hand in hand, and that the matter of the Eucha­rist did follow that of reformation, which was handled last, before they went to Bolonia. But hee sayd, that this was more controuersed with the Zinglian Suisses, then with the Protestants, who are not Sacramentaries; as those. The Count spake of the Communion of the Cup, and said, that if that point were decided against them, which is vnderstood by all the people, and a thing whereon they stand most, it was impossible to reduce them. That, Caesar also in the Decree of the Inter-religion, was forced to yeeld in this, and therefore desired that they would be pleased to deferre it vntill the comming of the Protestants. The Legate did not refuse, but passed it ouer with ge­nerall and vnconcluding wordes, that hee might first vnderstand the Popes minde, vnto whom hee gaue an account of whatsoeuer was handled by the Diuines, and of the Anathematismes framed, and of that which was discour­sed The Legate giueth the Pope an ac­count of all. in matter of reformation (whereof wee will speake hereafter) and then hee gaue aduise of the two requests of the Emperours Ambassadours, desi­ring an answere.

The Pope put these things in consultation; and, for the lafe conduct, found varietie of opinions. Some would not haue it giuen, alleadging that Who causeth a consultation to be held. it was neuer done but by the Councell of Basill, which was not to bee imita­ted in any thing; and that it was a great preiudice to binde themselues to rebels, though any thing might bee endured if there were hope to gaine them; but there was none at all; yea rather, in stead of that, there was reason to feare that some would bee peruerted, as Vergerius was, though not whol­ly, yet in some part; from which contagion the most principall Prelates, and the most obliged to the holy Sea, haue not beene exempted. On the other side it was sayd, that, not out of hope to conuert, but to leaue them with­out excuse, it was fit to giue them all satisfaction; but the rather, because the Emperour for his owne interests, had made greater instance, whom it was necessary to please now, because, France being aliened, they were wholly to depend on him: and it was better to preuent, and doe that willingly, which of necessitie was to bee done. And, concerning the preiudices, it might bee made in such a forme, that it should not binde at all, or very little. First, by not descending to name the Protestants, but in generall, the Ecclesiastikes and Seculars of the German Nation, of euery condition. For so, vnder the generall wordes, it may bee said they are comprehended, or, that it is vnder­stood of the Catholikes onely, and not of them, alleadging that for them, a speciall and expresse mention was necessary. Then the Synod may grant a safe Conduct for it selfe, and the Popes authoritie will bee reserued. Then Iudges, concerning faults committed, may bee deputed, and the election And answe­reth thus. left to them, to auoyd suspicion. So that vigor of discipline, and authoritie of punishing would bee retained, and no shew made of yeelding or remit­ting any thing. This opinion preuailed with the Pope, who, according to that forme, made a draught of the safe Conduct, and answered the Legate, commending his wisedome in the answers hee had giuen, resoluing that the safe Conduct should bee granted in the forme hee sent him, and that the mat­ter [Page 328] of the Cup should bee deferred, and the Protestants expected, but not a­boue three moneths, or little more, not beeing idle in the meane while, but making a Session betweene, to treate of Penance, which hee would not haue deferred aboue fourtie dayes, or little more. Hee aduertised them also, that the Canons, in matter of the Eucharist, were too full, and that it were better to diuide them.

While they consulted in Rome, in Trent they went on to handle the points of doctrine; wherein they proceeded as easily, as before, in discussing the Articles. But when they came to expresse the manner of existence, how CHRIST is in the Sacrament, and the Transubstantiation, how the Body of CHRIST is made of the Bread, and the Blood of the Wine, it could not be A contenti­on a [...]s [...] be­tweene the Franciscans and Domini­cans concer­ [...] the reall p [...]sence treated on without contention betweene the two Schooles, Dominican, and Franciscan; which did much trouble the Fathers, by the subtiltie and small fruit thereof, themselues not knowing how to explicate their owne meaning. In summe, the Dominicans would not haue it said that Christ was in the Eu­charist, because he went thither from another place where he was before, but, because the substance of the Bread is turned into his Body, the Body being in the place where the bread was, without going thither; and because all the sub­stance of the bread is turned into all the substance of the Body, that is, the mat­ter of the Bread into the matter of the Body, and the forme into the forme, it is properly called Transubstantiation. And therefore there are two sorts of the existence of CHRIST our Lord, both of them reall, true, and substantiall, one, as he is in heauen, whither he ascended, when he parted from the earth, where hee first conuersed; the other, as hee is in the Sacrament, in which he is, be­cause hee is where the substances of the bread and wine, conuerted into him, were first. The first existence is called naturall, because it agreeth to all bo­dies; the second, as it is singular, so it cannot bee expressed with any name agreeing to others, nor can bee called Sacramentall, which were as much as to say, that it was not there really, but as in a signe, the Sacrament being nothing but an holy signe, except by Sacramentall one would vnderstand a reall manner, proper to this Sacrament onely. The Franciscans would haue it said, that one body may, by Gods omnipotencie, bee truely and substan­tially in many places, and when it doeth get a new place, it is in it, because it goeth thither, not by a successiue mutation, as when it leaueth the first place to get the second, but in an instant, in which it gaineth the second, without losing the first; and that God hath so ordained, that where the body of CHRIST is, there should remaine no other substance, not by annihilation, because the substance of CHRIST succeedeth in place of it, and therefore it is truely called Transubstantiation, not because the one substance is made of the other, as the Dominicans say, but for that the one doeth succeede the other. The manner of CHRISTS being in heauen and in the Sacrament dif­fereth not in substance, but in quantitie onely: because in heauen the mag­nitude of the body possesseth as much space as is proportionable to it, and it is substantially in the Sacrament without possessing any place. There­fore both sorts are true, reall, and substantiall, and, in regard of the sub­stance, naturall also: in respect of the quantitie the existence in heauen is naturall, and in the Sacrament miraculous, differing in this onely, that in [Page 329] heauen the quantity is truely a quantity, and in the Sacrament, hath the con­dition of a substance. Either partie was so wedded to their owne opinion, that they affirmed it to be plaine, cleere, and intelligible to all, and opposed infinite absurdities against the other. The Elector of Cullen, who, with Io­hannes Groperus, was assiduous at the disputations, to vnderstand this matter, in that which one party opposed against the other, he gaue a reason to them both, in that which either of them affirmed, hee said, he desired some proba­bility, and that they should speake as vnderstanding the matter, not, as they seemed to doe, by custome and habite of the Schooles. Diuers draughts were made by both sides, to expresse these mysteries, and some were compo­sed by taking some thing from either partie. But none gaue satisfaction, es­pecially to the Nuncio Ʋerona, who was the principall Superintendent in this matter. It was determined in the generall Congregation, to vse as few words as was possible, and to make an expression so vniuersall, as might bee accommodated to the meaning of both parties: and the care heereof was committed to some Fathers and Pheologues, with the superintendencie of the foresaid Nuncio.

In the end of this Congregation, it was proposed that a collection should The abuses occurring therein rre noted. be made, of the abuses occurring in this matter, with remedies against them, and, in the Congregations following, many were recounted. That in some particular Churches, the Sacrament is not kept, and in others, is kept very vndecently. That, when it is carryed in the stree [...]e, many doe not kneele to it, and some scarce vouchsafe to put off their caps. That, in some Churches, it is kept so long, that it becommeth putrified. That, in administring the holy Communion, great indecencie is vsed, by some parish Priests, who haue not so much as a cloath, for him that communicateth, to hold in his hand. That, (which is of most importance) the communicants doe not know what they receiue, nor are instructed of the dignity, and fruit of this Sacra­ment. That Concubinaries, Concubines, and other enormous sinners, and many who know not the Pater noster, and A [...]e Maria are admitted to the Communion. That money is demanded at the Communion in the name of almes, and, which is worse, there is an vse in Rome, that he who is to com­municate, doeth hold a burning candle in his hand, with money sticking in it, which, together with the candle, after the Communion, remayneth to the Priest, and he that beareth not a candle, is not admitted to the Commu­nion. To remedie part of these, and other abuses, flue Canons were made, And fiue Ca­nons made to redresse them. which had a faire proheme. In which it was constituted, that the Sacra­ment beeing lifted vp on the Altar, or carryed by the way, euery one should kneele, and vncouer his head. That the Sacrament should bee kept in euery Parish Church, and renewed euery fifteene dayes, and haue a lampe burning before it night and day. That it bee carryed to the sicke, by the Priest, in an honourable habite, and alwayes with light. That the Curates teach the peo­ple, what grace is receiued in this Sacrament, and execute against them, the penalties of the Chapt. Omnis Ʋtriusque sexus. That the Ordinaries should haue care of the execution, chastising the transgressours with arbitrary pu­nishments, besides those which are set downe by Innocentius the third, in the Chapt. Statuimus, and by Honorius the third, in the Chapt. Sane.

[Page 330] The reformation was handled, at the same time, when there was dispu­tation in matter of faith, but by other Congregations, in which the Cano­nists did assist; which discussions, not to interrupt the matter, I haue brought all together to this place. And because the purpose was to reforme the Epis­copall iurisdiction, this place requireth (for the vnderstanding of what will be sayd vpon this, and many other occasions hereafter) that the originall should bee declared, and how, beeing mounted to so great power it became suspected to Princes, and terrible to the people. CHRIST hauing com­manded his Apostles to preach the Gospel, and administer the Sacraments, hee left also to them, in person of all the faithfull, this principall precept, To loue one another, charging them to make peace, betweene those that dissen­ted, and, for the last remedie, giuing the care thereof to the body of the Church, promising it should bee bound and loosed in heauen, whatsoeuer they did binde and loose on earth, and whatsoeuer two did aske with a com­mon consent, should bee granted by the Father. In this charitable office to giue satisfaction to the offended, and pardon to the offender, the Primitiue Church was alwayes exercised. And, in conformity of this, Saint Paul or­dayned, that brothers, hauing ciuill suites one against another, should not goe to the Tribunals of the Infidels, but that wise men should be appoynted to iudge the differences; and this was a kind of ciuill Iudgement, as the o­ther had a similitude of a criminall; but were both so different from the iudgements of the world, that as these are executed by power of the Iudge, who enforceth submission, so those onely by the will of the guilty, to receiue them, who refusing them, the Ecclesiasticall Iudge remaineth without exe­cution, and hath no power, but to foreshew the iudgement of GOD, which, according to his omnipotent good pleasure, will follow, in this life, or the next.

And indeed, the Ecclesiasticall iudgement did deserue the name of cha­ritie, The Refor­mation is handled at the same time with the Do­ctrine, but in diuers Con­gregations. in regard that it only did induce the guilty to submit, and the Church to iudge with such sincerity, that neither in the one any bad effect could haue place, nor iust complaint in the other; and the excesse of charitie in corre­cting, did make the corrector to feele greater paine then the corrected; so that, in the Church, no punishment was imposed, without great lamentati­on of the multitude, and greater of the better sort. And this was the cause A discourse of the Authour concerning [...]opall Iu­risdiction. why to correct, was called to lament. So Saint Paul, rebuking the Corin­thians, for not chastising the incestuous, said, You haue not lamented to separate such a transgressour from you. And in another Epistle, I feare that when I come vnto you, I shall not finde you such as I desire, but in contentions and tu­mults, and that at my comming, I shall lament many of those who haue sinned before. The iudgement of the Church (as is necessary in euery multitude) was fit that it should be conducted by one, who should preside and guide the action, propose the matters, and collect the points to bee con­sulted on. This care, due to the most principall, and worthy person, was al­wayes committed to the Bishop. And where the Churches were many, the propositions and deliberations were made by the Bishop, first in the Col­ledge of the Priests and Deacons, which they called the Presbyterie, and there were ripened, to receiue afterwards the last resolution in the generall [Page 331] Congregation of the Church. This forme was still on foote in the yeere two hundred and fiftie, and is plainely seene by the Epistles of Cyprian, who in the matter concerning those who did eate of meates offered to Idols, and subscribe to the Religion of the Gentiles, writeth to the Presbytery, that hee doeth not thinke to doe any thing without their counsell, and consent of the people; and writeth to the people, that, at his returne, hee will examine the causes, and merits thereof, in their pre­sence, and vnder their iudgement; and hee wrote to those Priests, who, of their owne braine, had reconciled some, that they should giue an account to the people.

The goodnesse and charitie of the Bishops, made their opinion for the most part to be followed, and by little and little, was cause that the Church, charitie waxing colde, not regarding the charge layd vpon them by CHRIST, did leaue the care to the Bishop; and ambition, a witty passion, which doth insinuate it selfe in the shew of vertue, did cause it to be readily embraced. But the principall cause of the change was the ceasing of perse­cutions. For then the Bishops did e [...]ect as it were a tribunall, which was much frequented; because as temporall commodities, so suites did encrease. The iudgement, though it were not as the former, in regard of the forme, to determine all by the opinion of the Church, yet it was of the same sincerity. Whereupon Constantine, seeing how profitable it was to determine causes, and that, by the authoritie of Religion, captious actions were discouered, which the Iudges could not penetrate, made a Law that there should lye no appeale from the sentences of Bishops, which should bee executed by the se­cular Iudges: and if in a cause depending before a secular tribunall, in any state thereof, either of the parties, though the other contradict, shall de­mand the Episcopall iudgement, the cause shall be immediately remitted vn­to him.

Here the tribunall of the Bishop, began to be a common pleading place, hauing execution by the Ministerie of the Magistrate, and to gaine the name of Episcopall iurisdiction, Episcopall audience, and such like. The Emperor Ʋalence did enlarge it, who, in the yeere 365. gaue the Bishops the care ouer all the prizes of vendible things. This iudiciall negotiation pleased not the good Bishops. Possidonius, doth recount that Austin, being imployed herein, sometimes vntill dinner time, sometimes longer, was wont to say, that it was a trouble, & did diuert him from the things proper vnto him; and him­selfe writeth, that it was to leaue things profitable, and to attend things tu­multuous and perplexed. And Saint Paul did not take it to himselfe, as be­ing not fit for a Preacher, but would haue it giuen to others. Afterwards some Bishops, beginning to abuse the authoritie giuen them by the law of Constantine, that law was seuentie yeeres after, reuoked by Arcadius and Hono­rius, and an ordination made that they should iudge causes of religion, and not ciuill, except both parties did consent, and declared that they should not be thought to haue a Court. Which law being not much obserued in Rome, in regard of the great power of the Bishop, Valentinian being in the Citie, in that yeare 452. did renew it, and made it to be put in execution. But a little after, some part of the power taken away was restored by the Princes that [Page 332] followed; so that Iustinian did establish vnto them a Court, and audience, and assigned to them the causes of Religion, the Ecclesiasticall faults of the Clergie, & diuers, voluntary iurisdictions also ouer the Laitie. By these degrees the charitable correction, instituted by CHRIST, did degenerate into do­mination, and made Christians loose their ancient reuerence and obedience. It is denyed in words, that Ecclesiasticall iurisdiction is dominion, as is the secular, yet one knoweth not how to put a difference betweene them. But S. Paul did put it, when he wrote to Timothie, and repeated it to Titus, that a Bishop should not be greedy of gaine, nor a striker. Now on the contrary, they make men pay for processes, and imprison the parties, as is done in the secular Court.

But the Westerne Countries being separated, and an Empire made of Ita­ly, France, and Germany, and a kingdom of Spaine, in these foure Prouinces the Bishops, for the most part, were made Counsellors of the Prince, which, by the mixture of spirituall and temporall charges, caused their iurisdiction to encrease exceedingly. Before 200. yeeres were past, they pretended ab­solutely all iudicature, criminall and ciuill, ouer the Cleargie, and, in some things, ouer the Laitie also, pretending that the cause was Ecclesiasticall. Be­sides this kinde of Iudicature, they inuented another, which they called mixt, in which the Magistrate or the Bishop might proceed against the secu­lar, which of them tooke the cause in hand first; whereby in regard of their exquisite diligence, neuer leauing place to the secular, they appropriated all vnto themselues; and those which remained out of so great a number, were comprehended in the end by a generall rule, established by them, as a ground of faith, that euery cause is deuolued to the Ecclesiasticall Court, if the Ma­gistrate will not, or neglect to doe iustice. But if the pretensions of the Cleargie were contained within these bounds, the state of Christian Com­mon wealthes were tolerable. The people and Princes, when they saw it mount to these vnsupportable termes, might with Lawes and statutes haue brought the iudgements to a sufferable forme, as formerly vpon occasion hath beene done. But that which put Christendome vnder the yoke, tooke from it, in the end all meanes to shake it from the necke. For after the yeere 1050. all the causes of the Cleargy being appropriated to the Bishops, and very many of the Laitie, vnder title of spiritualitie, and almost all the rest vn­der the name of a mixt iudicature, and placing themselues aboue secular Ma­gistrates, vpon pretence of iustice denied, they came to say, that the Bishop had that power to iudge, not by the grant or conniuency of Princes, or by the will of the People, or by custome, but that it was essentiall to the Episcopall dignitie, and giuen to it by CHRIST.

And though the Lawes of the Emperours remaine in the Codes of Theo­dosius and Iustinian, in the Capitulars of Charles the great, and Lewis the Debo­neere, and others of later Princes of the East and West, which doe all shew plainely, how, when and by whom this power hath beene graunted, and all Stories, as well Ecclesiasticall as prophane, doe agree in declaring the same grants and customes, adding the reasons and causes, yet so notorious a trueth hath not had such power, but that a contrary affirmation onely, without a­ny proofe, hath been able to ouercome it; which the Canonists haue so farre [Page 333] maintained, as to publish those for heretikes who doe not suffer themselues to bee hoodwinckt. And not staying heere they adde, that neither the Magistrate, nor the Prince himself, can meddle in any of those causes which the Clergie hath appropriated, because they are spirituall, and of spirituall things the Laiques are vncapeable. Yet the light of trueth was not so put out but that learned and godly men, in those first times, did oppose that do­ctrin, shewing that both the Premisses of that discourse were false, & that the Maior, that is, that the Laiques are vncapeable of spiritual things, was absurd, and impious. For they are adopted by the heauenly Father, called the sonnes of God, brothers of CHRIST, partakers of the Kingdome of heauen, made worthy of Diuine grace. Of Baptisme, and of the Communion of the flesh of CHRIST. What other spirituall things are there beside these? And if there were, how can hee, who is partaker of these which are the chiefest, be sayde absolutely in generall termes to be vncapeable of spirituall things? But they sayd that the Minor was false also, that causes appropriated to the Episcopall iudicature are spirituall. For all either delicts or contracts: which, considering the qualities, giuen by the holy Scripture to spirituall things, are as farre from being such, as earth is from heauen. But the oppo­sition of the better part could not ouercome the greater, and so; vpon the spirituall power, giuen by CHRIST to the Church, to binde and loose, and vpon the institution of Saint Paul, to compose contentions betweene Christians, without going to the tribunall of Infidels, in much time, and by many degrees, a temporall tribunal hath beene built, more remarkeable then euer was any in the world, and in the midst of euery Ciuill gouernement another instituted, not depending on the Publike, which is such a kinde of Common-wealth, as not one of as many as haue written of gouernments would haue imagined could subsist. I will omit to speake how the paines of so many, besides the obtaining of the wished end. To make themselues in­dependent of the publike, haue, before they were aware, raysed an Empire, there being a more difficult opinion sprung vp, taking root with admirable progresse, which giueth to the Pope of Rome, as much at once, as hath, in 1300. yeeres, beene gained by so many Bishops, by such extraordinarie meanes, not making the power to binde and loose the foundation of iuris­diction, but the power of feeding, and so affirming, that all iurisdiction was giuen the Pope by CHRIST, in the person of Peter, when he sayd to him, Feede my sheepe. For so it will be said in the third reduction of the Councell, when great tumults were raised by this opinion, which shall then be recoun­ted. But by that which hath been now declared, euery one may of himselfe, conceiue what remedies were necessarie, to giue a tolerable forme to a matter, broken out into so great corruptions, and compare them with these that were proposed.

In Trent there were two defects considered; that is, that the charitie of the superiours was turned into domination, and the obedience of the inferi­ours into complaints, subterfuges, and lamentations; and they first thought of prouiding, in some sort, against them both. But in prosecuting the first, which is the fountaine from whence the second is deriued, they vsed onely an exhortatorie remedie to the Prelates to take away domination, and re­store [Page 334] charitie. And for the inferiours, many subterfuges, beeing mentio­ned to delude iustice, three heads onely were taken, Appeales, absolutorie graces, and complaints against the Iudges. Iohannes Groperus, who assi­sted in that Councell as a Diuine and a Lawyer, spake honourably of Ap­peales, and sayd, that while the heat of faith remained in the brests of Chri­stians, Appeales were not heard of. But charitie in the Iudges waxing colde, and place being giuen to passion, they entred into the Church, for A discourse of Iohannes Groperus con­cern [...]ng Ap­peales. the same reasons which brought them into the secular Courts, that is, for the ease of the oppressed. And as the first iudicatures belonged not to the Bishop onely, but to him with the councell of his Priests, so the Appeale was not deuolued vnto one man, but vnto another Congregation. But the Bi­shops, taking away the Synods, did institute Courts and officers, like the seculars. Neither did the mischiefe stoppe there, but passed to greater abu­ses then in the Secular court. For there the first Appeale is onely to bee im­mediate superiour, neither is it lawfull to leape to the highest, nor permit­ted, in the articles of the cause to appeale from the Decrees of the Iudge which they call interlocutories, but it is necessarie to expect the end. But in the Ecclesiasticall Courts one may appeale from euery acte, which ma­keth the causes infinite, and immediately to the highest Iudge, which carry­eth them out of the Countreys, with great charges, and other intolerable mischiefes. This hee said hee did declare, to conclude, that if they would reforme this matter, which is wholly corrupted, and doeth not onely hinder residencie, as in the Congregations of so many worthy Doctours and Fa­thers was considered, but corrupteth the whole discipline, and is a grie­uance, charge, and scandall to the people, it was fit to reduce it to its be­ginning, or as neere to it as might bee, setting a perfect Idea before their eyes, and ayming at that, to come as nigh to it, as the corruption of the matter doth comport. That the well instituted monasticall religions haue forbidden all appeale; that this is the true remedie. Hee that hath not beene able to goe so high, hath moderated them, granting them within their or­der, and forbidding them without; which succeeding well, as appeareth, to keepe those gouernments in order, it would worke the same effect in the publike gouernments of the Church, if the Appeales were confined with­in the same Prouince. And to effect this, and to bridle the malice of the liti­gants, it is sufficient to reduce them to the forme of the Common lawes, for­bidding the Leap, that is, to go to the highest without passing by the interme­diate superiours, and by forbidding Appeales from the Articles, or the interlo­cutory Decrees: with which prouisions, the causes will not goe farre, will not be drawne in length, will not cause excessiue charges, and other innume­rable grieuances, and, that the sentences may passe with sinceritie, to restore the Synodals, which are not subiect to so great corruptions, remouing those officers by whom the world is so much scandalized, because it is not possible that Germany should endure them.

This opinion was not willingly heard, except by the Spaniards & Dutch-men. But the Cardinall & the Nuncio of Siponto, were displeased that hee went so farre. For this was to take away, not onely the profit of the Court, but the honour also, no cause would goe to Rome, and by degrees, euery one would [Page 335] forget the superioritie of the Pope, it beeing an ordinary thing with men, not to esteeme that Superiour, whose authoritie is not feared, or cannot be vsed. Therefore they caused Iohn Baptista Castellus, of Bolonia, to speake in the next Congregation, in the same matter, in such sort, as that without con­tradicting Groperus, the appearance, which the reasons alleadged by him did make should bee darkened. Hee beganne with the prayses of the ancient [...]n opposition whereof, Io­hannes Bapti­sta Castellus maketh ano­ther discou [...]se by direction of the Presi­dents. Church, yet dexterously touching, that in those same times, there were im­perfections, in some part greater, then in the present. He thanked GOD that the Church was not oppressed, as when the Arians did scarce suffer it to appeare: and said, that antiquitie ought not so to be commended, as that something in the latter age, may not bee reputed better. Those who praise the Synodall iudicature, haue not seene their defects, the infinite length in the dispatches, the impediments in the diligent examination, the difficulty to informe so many, the seditions made by the factious: it is to bee beleeued that they haue beene intermitted, because they did notsucceed well, and that the Courts and Officers haue beene brought in, to remedy those disorders. It cannot be denied, that these haue some that deserue to be prouided against; which is fit to doe, without restoring that which was abolished, because it was intollerable. In Appeales, the custome was to passe by the intermediate Superiours, and not, at the first, to leap to the highest; which was taken away, because the Gouernours of Prouinces and Countries, were become Tyrants ouer the Church, and for a remedie, all businesses were carried to Rome. This hath its inconueniencies, the great distance of place, and charge; but they are more tollerable then oppression, He that would reduce the first custome, should find that in stead of redressing one euill hee should cause many and euery one greater. But aboue all it must be considered, that the same publike thing must not alwayes bee ordered in one manner, but as time hath mutati­ons, so it is fit to change the gouernment. The ancient manner of gouer­ning will not be profitable, except the ancient state of the Church doe re­turne. Hee that, seeing how children are gouerned, and how the libertie of eating and drinking any thing, at any time, is cause of health and strength, should thinke an old man might doe so, would find himselfe much deceiued. The Churches were little, compassed with Pagans, vnited amongst them­selues, as beeing neere the enemy; now they are great, without any oppo­site to keepe them in their duetie; whereupon the common things are neg­lected, and it is necessarie they should be cared for by one. If the causes did continue in euery Prouince, within a few yeeres there would bee such diuer­sitie, that one would bee contrary to another, and they would not seeme to be of the same faith and religion. The Popes of Rome tooke not vpon them in ancient times many parts of gouernment, when they saw it was good, but reserued it to themselues when it was abused by others. Many succeed­ing Popes were of holy life, and good intension, who would haue restored it, but that they saw, that, in a corrupt matter, it could not be well vsed. His con­clusion was, that to preserue the vnity of the Church, it was necessary to leaue things as they are.

Neither did this please the Italian Prelats, who would haue the Popes au­thoritie preserued, yet withall, some thing restored to themselues, especially [Page 336] being to reside; therefore they came to moderate the businesse. To restore Synodall iudicatures was reiected by almost all, because it did diminish the Episcopall and was too popular. To appeale by degrees, though it was maintained by many; yet it was excluded by pluralitie of voyces. To ap­peale from the definitiues alone, was accommodated with a limitation, that it should be onely in criminall causes, others beeing left in the same state, though perhaps they had more neede to be reformed. For proceeding a­gainst the persons of the Bishops, no man desiring to facilitate the iudicature against himselfe, the restoring of it to Parochiall Synods, vnto which it did formerly belong, was not spoken of, but they desired to prouide that, it remaining in the Popes hands, it should passe with greater dignitie of that or­der, moderating the commissions which came from Rome, by which they were forced to appeare, and submit themselues to persons of an inferior ranke. And this was so earnestly desired by all, that it was necessary for the Legat to yeeld vnto it, though he was not pleased with any exaltati­on of the Bishops, because all was taken from the Pope which was giuen to them.

The Dutch Prelates did propose, that the lawes of the Degradations might be moderated, as being intolerable, and giuing much occasion of complaint in Germany. For it being a pure ceremonie which hindereth Iustice, and The Dutch Prelates com­plaine of the lawes of De­gradation. they hauing desired a moderation, euer since the yeere 1522. in the one and thirtieth of the hundred grieuances, to see that the abuse is continued, giueth matter of scandall to some, and of detraction to others, The ancient vse of the Church was, that if any Ecclesiasticall person would returne to the secu­lar state, to the end it might not appeare that those who were deputed to the A discourse about Degra­dation. ministerie of the Church, should serue the world, the Bishops did vse to take from him the Ecclesiasticall degree; as in warre, to hold themselues in more reputation, it was not graunted to a Souldier to returne to ciuill functions, and be subiect to the ciuill Iudge, if he were not first bereaued of his milita­rie degree, which therefore was called Degradation, taking from him his gir­dle, and armes, as with those he was created a Souldier. Therefore when any Cleargie man, either willingly, or by the lawes was to returne to secular fun­ctions, or, for some faults, was made subiect to that Court, the Bishops did take from him the degree, with the same ceremonies with the which he was inuested, spoilng him of the habits, and taking out of his hand the instru­ments, by the assignation of which he was deputed to the ministerie. Being apparelled iust as if hee were to minister in his charge, hee was to be stripped first of that, which was last in the ordination, and with contrary words to those that were vsed in the promotion. And this was very vsuall in those first times after Constantine, for three hundred yeeres. But about the yeere sixe hundred, a custome was brought in, not to permit Cleargie-men of holy Or­der to returne to the world, and to others it was granted to doe it at their pleasure; whereupon, by little and little, the Degradation of the lesser was who­ly disused, and that of the greater was restrained onely to this case, when they were to be made subiect to the secular Court. And Iustinian, regulating the iudicature of the Cleargie, after he had ordained that, in Ecclesiasticall de­licts, they should be chastized by the Bishops, and in secular delicts, which [Page 337] hee called Ciuill, by the publique Iudge, added that the punishment should not bee executed before the partie guiltie, were despoyled of [...] Priesthood by the Bishop. And after that criminall iudicature ouer the Clergie was granted to the Bishops, the Degradation remained onely when the punish­ment was death, which, in regard of the dignity of their order, the Ecclesi­astiques would not haue inflicted vpon a Clergie man. But, in cases of exor­bitant wickednesse, it seemed that it could not be denied, without scandall; therefore they found a way to doe that indirectly, which directly they could not, saying, it was iust that the offences of the Clergie should bee punished with deserued death, but the Degradation was first necessary: which they made so difficult, by circumstances of solemnitie, that very seldome it could bee done. And this procured a greater reuerence of the Clericall Order, with whose blood iustice had nothing to doe, if so much solemnitie did not precede. It was iustly ordered that the Bishops should not doe it but in publique, apparelled with the holy vestments, and, which more imported, with the assistance of twelue Bishops, in the Degradation of a Bishop, of sixe, in the Degradation of a Priest, of three, in the Degradation of a Deacon, who were to bee present in their Pontificall ornaments. And it seeming strange, that a Bishop, who might giue a degree without companie, could not take it away alone, Pope Innocentius the third remooued the marueile, with a maxime, which hath not much probability, saying, that temporall buildings are hardly erected, and easily pulled downe, but spirituall contra­rily, are easily built, and hardly destroyed. The vulgar held the Degrada­tion for a necessary thing, and, when it happened, ranne to it, with vnspeake­able frequencie. But learned men doe know the bottome of it. For hauing determined, that, in the collation of the Order, a signe is imprinted in the soule, called a Character, which is impossible to blot out, or remooue by Degradation, this remaineth a pure Ceremony, performed for reputation onely. In Germanie, there beeing but few Bishops, it could not bee done without immense charge, to bring so many into one place. And those Dutch Prelates, who were in the Councell, for the most part Princes, did know more then others, how necessary it is, for examples sake, to punish, with death, the wickednesse of Priests: wherefore they desired that prouision should be made therein. This particular was much discus­sed, and, in the end, it was resolued not to change the Ceremony by any meanes, but to finde a temper, that the difficulty and the cost might be mo­derated.

The Legat, though euery weeke he had giuen an account to the Pope of all occurrences, yet he was willing to establish in Congregation the draughts of the Decrees, that he might send a copie of them, and receiue an answere before the Session. Wherefore, the generall Congregation being assembled, not making mention of what was written to him from Rome, hee made a relation of that which the Earle of Mountfort had represented, adding that the request for a Safe Conduct seemed reasonable, and also the deferring of whatsoeuer could bee deferred with honour. For hauing appointed al­ready to speake of the Eucharist, the first day of September, they could not choose but doe it, but to omit some point more important, and more con­trouersed, [Page 338] was a thing which might be granted. And the voyces beeing col­lected, all were of opinion, that the Safe Conduct should bee giuen, but concerning the matter to bee handled, some thought that it was not for their honour to deferre it, if the Protestants did not giue securitie that they would come to handle it, and submit themselues to the determination of the Councell. Others said, that their honour was saued, if it were done at their A dispute what points of doctrine are to be han­dled, vntill the comming of the Prote­stants. request; and this was the more common opinion. Then the Legate added that they might reserue the matter of ministring the Cup to the Laitie: and, to shew that they did not come for one Article onely, they might ioyne also with it the Communion of Children. And order was taken to compose the Decree in this particular. Which beeing read, some thought it was too little to reserue two Articles, and therefore that it was better to diuide the first into three, and so reserue foure, and to adde the Sacrifice of the Masse; the controuersies whereof are great. For so it will appeare, that many things are reserued, and the most principall; and in this opinion all did a­gree. And when it was sayd that the Protestants desire to bee heard con­cerning these, a Prelate of Germanie stoode vp, and asked, by whom, and to whom this request was made; because it did much import that this should appeare; otherwise when they should say it was not true, the ho­nour of the Councell would bee much blemished. But there beeing no­thing but what Count Mountfort had sayd as of himselfe, and that also not restrained to those foure heads, nor to the matter of the Eucharist, but in generall of all the Controuersies, they were much troubled how to re­solue. To shew that this reseruation was made by their owne motion, be­sides that it was an indignitie, it did draw an obiection vpon them, that they ought to reserue all. This way was found to bee least ill, not to say that the Protestants make request, but that they desire to bee heard; whereof there can bee no doubt made, because they haue sayd it vpon di­uers occasions; and though they meant concerning all the controuersies, yet it is no falsitie to speake that of a part, which is spoken of the whole number, not excluding the rest. Some thought that this was to hide them­selues behinde a thread; but yet it did passe, because they knew not how to doe better. For this cause, the matters reserued beeing to bee taken out of the Heads of doctrine, and the Anathematismes, these which remai­ned were, for more perspicuitie, diuided, and reduced to eleuen, When they were to make the Decrees against the abuses, they knew not where to put them. Amongst those of faith they were not to bee placed, beeing of Ceremonies and vses. With those of Reformation they did not agree, in regard of the diuersity of the matter. To ranke them by themselues was a nouitie, and did alter the order set downe. After a long dispute it was concluded to omit them now, and after to place them with the De­crees of the Masse. The points of the Reformation were accepted with­out difficultie, hauing beene already established by themselues. There re­mained the forme of the Safe Conduct, which was referred to the Presi­dents to compose, by the helpe of those who had experience in such things; which assisted the Legate to make that forme passe which was sent him from Rome.

[Page 339] The eleuenth of October beeing come, they went to the Church, as they were wont. The Bishop of Maiorica sang Masse, and the Archbishop of Torre made the Sermon, which was all in the praise of the Sacrament of the Eucharist. And other vsuall Ceremonies being performed, the Decree of the doctrine was read by the Bishops that did celebrate the Masse. The sub­stance whereof was: That the Synod assembled to declare the ancient faith, A Session is held. and to remedy the inconueniences caused by the Sectes, did desire, from the beginning, to roote cut the cockle, sowed in the field of the Eucharist. There­fore, The Decree of doctrine concerning the Eucharist. teaching the Catholike doctrine, euer beleeued by the Church, it doth prohibite all the faithfull hereafter to beleeue, teach or preach, otherwise then is declared. First, it teacheth that in the Eucharist, after the Consecration, CHRIST is contained, truely, really, and substantially, vnder the appea­rances of the sensible things, notwithstanding he is in heauen, by a naturall existence, because he is present in his substance in many other places, Sacra­mentally, in a maner of existence, which is beleeued by faith, and can hardly be expressed by words. For all the ancients haue professed, that CHRIST did institute this Sacrament in the last Supper, when, after the benediction of the Bread and Wine, hee sayd, in cleare and manifest words, that he gaue his Body and Blood, which hauing a most plaine signification, it is great wic­kednesse to wrest them to imaginary figures, denying the trueth of the Flesh and Blood of CHRIST. Afterwards it teacheth, that CHRIST hath institu­ted this Sacrament in memory of himselfe, ordayning it should be receiued as a Spirituall foode of the soule, as a medicine for our dayly faults, a preser­uatiue from mortall sinne, a pledge of eternall glory, and a signe of the Bo­dy whereof himselfe is the Head. And though it bee common to this Sacra­ment with others, to bee a signe of a sacred thing, yet it hath this proper to it selfe, that other hauing vertue to sanctifie in the vse, this doth conteine the author of Sanctity before the vse. For the Apostles had not receiued the Eucharist from the hand of our Lord, when he sayd that it was his Body: and the Church hath alwayes beleeued, that the Body of CHRIST is vnder the bread, and the Blood vnder the wine, by vertue of the Consecration; but, by concomitancie, as much is vnder either of the kindes, and euery part of them, as vnder both; declaring that by the Consecration of the Bread and Wine, there is made a conuersion of their whole substance into the substance of the Body and Blood of CHRIST, which conuersion the Catholique Church hath called Transubstantiation, by a fit and proper terme. Therefore the faithfull doe giue the honour of Latria, or diuine worship, due vnto God, to this Sacrament, and it hath been religiously instituted to make a particular feast for it euery yeere, and to carry it in procession, in pubique places. Like­wise the custome to keepe it in an holy place is auncient and hath been obser­ued from the time of the Nicen Councell, and to carry it to the sicke is an old custome, beeing reasonable besides, and commanded in many Councels. And if it be not fit that any holy thing should be handled without sanctity, much more none ought to come to this Sacrament without great reuerence, and proofe made of himselfe: which proofe must bee, that none hauing mortally sinned, though hee bee contrite, may receiue it, without sacramen­tall Confession, which the Priest also, who is to celebrate, ought to obserue, [Page 340] so that hee can finde a Confessour; and if hee cannot, hee must confesse im­mediately afterward. It doeth teach also that there bee three kindes of recei­uing the Eucharist. One Sacramentally onely, as sinners doe; another spi­ritually, as those doe, who receiue it with a liuely faith, and desire; the third conteineth both kindes, as those doe receiue it, who, hauing prooued themselues, as aforesaid, doe goe to the Table. And there is an Apostolicall Tradition, and so it ought to bee obserued, that the Liaitie should receiue the Communion from the Priests, and the Priestes should Communicate Themselues. In the ende the Synode prayeth all Christians to agree in this doctrine. When the Decree was ended, the eleuen Anathematismes were read. 1. Against him that shall denie that, in the Eucharist, is contained truely, The Anathe­matismes. really, and substantially the Body and Blood, with the Soule and Diuinitie of CHRIST, that is, whole CHRIST, and shall say that he is contained onely as in a signe, or figure, or virtually. 2. That in the Eucharist there doeth remaine the substance of the bread and wine with the Body and Blood of CHRIST, or shall denie that admirable conuersion of all the substance of the bread into the body, and of the wine into the blood, there remaining onely the forme, which conuersion the Church most appositely calleth Transub­stantiation. 3. That, in the Sacrament of the Eucharist, vnder euery kinde, and vnder euery part beeing separated, all CHRIST is not contayned. 4. That, the Conseoration beeing made, he is not there, but in the vse, and neither before nor after, and that hee is not in the particles, which remaine after the Communion. 5. That, the principall fruit of the Eucharist is the remission of sinnes, or that it hath no other effect. 6. That CHRIST in the Eucharist ought not to bee worshipped with the honour of Latria, nor honoured with a particular feast, nor carried in procession, nor put in a publique place, to bee worshipped, or that the worshippers are Idolaters. 7. That it is not lawfull to keepe it in an holy place, but that it should bee distributed to the standers by, or that it is not lawfull to carrie it honou­rably to the sicke. 8. That CHRIST in the Eucharist is eaten onely spi­ritually, and not Saoramentally, and really. 9. That the faithfull being of age, are not bound to communicate euery yeere at Easter. 10. That it is not lawfull to the Priest, who celebrateth, to communicate himselfe. 11. That faith onely is a sufficient preparation to receiue it: Declaring in the ende, that the preparation ought to bee by the meanes of Sacramen­tall Confession, holding him to bee excommunicate who shall teach, preach, affirme pertinaciously, or defend in publique disputation, the con­trary.

The Decree of the Reformation containeth first a long admonition to The Decree of Reforma­tion. the Bishops, to vse their iurisdiction moderately, and charitably; then de­termineth, that in causes of visitation, correction, and inability, and in the criminall, none may appeale from the Bishop or his Vicar generall, before the definitiue, or from an irreparable grieuance; and when there shall bee place of Appeale, and a Commission shall bee granted in partibus, by Aposto­like authority, it shall not bee granted to any but the Metropolitan, or his Vicar; or, in case hee bee suspected, or farre distant, or the Appeale bee from him, it shall not bee granted but to a Bishop dwelling neere, or a Bishops [Page 341] Vicar. That the defendant appealing, shall bee bound to produce in the se­cond instance the actes of the first, which shall beegiuen him, within thir­tie dayes, without paying for them. That the Bishop, or his Vicar generall may proceede against any to condemnation, and verball deposition, and may also degrade solemnely, with the assistance of so many Abbats of Miter and postorals, if hee can haue them, or of so many other Ecclesiasticall dig­nities, as there are Bishops required by the Canons. That the Bishop as de­legate, may summarily take knowledge of the absolution of euery one of whom inquisition is made, and of the remission of the punishment of euery one that is condemned by him; and if it shall appeare vnto him, that sentence hath been obtained, by telling that which is false, or concealing the trueth, hee may cause it not to be executed. That a Bishop may not bee cited to ap­peare personally, but for such a cause for which he may be deposed or depri­ued, by what forme of iudgement soeuer the proceeding bee. That testimo­nies, in a criminall cause, against a Bishop, may not bee receiued by informa­tion, but by witnesses, and those of good fame, chastizing them grieuously if they shall depose vpon Passion: and the criminall causes of the Bishops may not be determined but by the Pope.

After this another Decree was published; in which the Synode sayd, The Decree concerning matters to be deferred vntill the comming of the Prote­stants. That, desiring to extirpate all errours, it had handled foure Articles exactly. 1. Whether it were necessary and commanded by GOD, that all the faith­full should receiue the Sacrament vnder both kindes. 2. Whether hee that receiueth but one, receiueth lesse then he that receiueth both. 3. Whether the holy Church hath erred in communicating the Laiques with the bread onely, and the Priests who doe not celebrate. 4. Whether children ought to bee communicated. But because the Protestants of Germany, doe desire to bee heard concerning these Articles, before the definition, and therefore haue demanded a Safe Conduct to come, remaine, speake freely, propose and depart, the Synode, hoping to reduce them into the concord of one faith, hope, and charity, by yeelding to them, hath giuen them publique faith, that is, Safe Conduct, as farre as it can, according to the tenor vnder-written, and hath deferred to define these Articles, vntill the twenty fiue of Ianuary the next yeere; ordaining withall, that the Sacrifice of the Masse be handled in that Session, as a thing annexed, and that in the next, the Sacraments of Pe­nance, and extreame Vnction, be discussed.

The tenour of the Safe Conduct was; That the holy Synode doeth, as The tenor of the Safe Con­duct. much as it can, grant publike faith, full security, that is, Safe Conduct, with all necessary and fit clauses, though they require a speciall expression, to all Ecclesiasticall and Secular persons of Germany, of what degree, state, or qua­lity soeuer, who will come to this generall Councell, that they may with all liberty, conferre, propose, treate, come, remaine, present Articles, by writing or by word, conferre with the Fathers deputed by the Synode, and dispute without iniury and ill words, and depart when they please. And the Sy­node is further pleased to grant, that if, for their greater liberty and security, they shall desire, that Iudges bee deputed for the offences which they haue committed, or shall commit, though they be enormous, and sauour of here­sie, The Ambas­sage of the Elector of Brandeburg. they may name those that they shall esteeme fauourable. After this, the [Page 342] Mandate of I [...]achim, Elector of Brandeburg, was read, in the persons of Chri­stopher Strassen, a Lawyer, and Iohn Osman, his Ambassadours, sent to the Councell. The former made a long Oration, shewing the good affection and reuerence of his Prince, towarde the Fathers, without declaring what his opinion was in point of Religion. The Synode answered, (that is, the Speaker in its name) that it heard with great content, the Ambassadours dis­course, especially in that part, where that Prince doth submit himselfe to the Councell, and promiseth to obserue the Decrees, hoping that his deedes will be answerable to his wordes. But the Proposition of those of Brandeburg was noted by many, because the Electour was of the Augustane confession, and it was openly knowen, that his interests did mooue him to make such a faire shew, that his sonne Fredericke, elected Archbishop of Magdeburg by the Canons, a Benefice, vnto which a very great and rich principallitie is annexed, might not be hindered at Rome, and by the Catholiques in Ger­manie.

The answere which the Councel gaue, was much matueiled at, in regard An artifice vsed by the Councel, of­ten practised by the Church of Rome. of the faire and aduantagious manner of contracting, pretending ten thou­sand by vertue of the promise, when the bargaine was but of ten. For there is no more proportion betweene these two numbers, then was betweene the reuerence promised by the Electour, and the obedience receiued by the Sy­node. It was replied for defence, that the Councell did not regard what was, but what should haue been sayd, and that this is an vsuall and pious al­lurement of the holy Church of Rome, which yeelding to the infirmitie of her children, maketh shew to beleeue, that they haue performed their duetie. So the Fathers of the Councell of Carthage, writing to Innocentius the first, to giue him an account, that they had condemned Celestinus and Pelagius, desi­ring him to conforme himselfe to their declaration; hee commended them in his answere, that, remembring the old Tradition, and Ecclesiasticall disci­pline, they had referred all to his iudgement, whence all ought to learne, whom to absolue, and whom to condemne. And indeed, this is a faire gen­tle meanes, to make men speake that in silence, which they will not in words. Afterwards, according to the intimation, made to the Abbat of Bellosana, to giue him then an answere to the Letters, and Protestation of his Master, they made the Apparitors demaund, by proclamation; at the Church doore, whether any were there for the most Christian King. But no man appea­ring, because it was so concluded by the Kings Counsel, not to enter into the contestation of the cause, especially for that they could expect no answere, but made at Rome, by the Pope and the Spaniards, the speaker did desire, that the answere decreed, might be read publikely; and so it was, by consent of the Presidents. The substance of it was; That the Fathers conceiuing great hope of the fauours of the King, were exceedingly grieued for the The answere of the Coun­cell made to the Abbat of Bellosans. words of his Minister, which did much abate it; yet they had not quite lost it, in regard they were not conscious of hauing giuen him any cause of offence: and, for that hee said, the Councell was assembled for the profit of some fewe, and for priuate ends, it had no place in them, who were assem­bled, not by the present Pope onely, but by Paulus the third, to extirpate he­resies, and reforme discipline, then which causes none can bee more com­mon [Page 343] and pious: praying him to let his Bishops goe to assist this holy worke, where they shall haue all liberty. And if his Minister, a priuate person, who brought vnto them things distastfull, was heard, with patience and attenti­on, how much more welcome shall persons be of so great dignitie. Adding withall, that though they come not, the Councell will not want reputation or authoritie, hauing been lawfully called, and for iust causes, restored. And, for that his Maiestie did protest, to vse the wonted remedies of his An­cestors, the Synode had good hope, that hee would not restore the things long since abrogated, to the great benefit of that Crowne, but looking backe vpon his Ancestors, on the name of the most Christian King, and on his fa­ther Francis, who did honour that Synode, following that example, hee will not bee vnthankefull to GOD, and the Church his mother, but will rather pardon priuate offences, for publike causes.

The Decrees of the Session were immediatly printed; which, being curi­ously The Decrees are censured in Germany. read in Germany, and else-where, raised much speech in many things concerning the Eucharist. First, because treating of the manner of the ex­istence, it said, that it could hardly be expressed in wordes, and yet affirmeth after, that it is properly called Transubstantiation; and, in another place, that it is a most fit terme: which beeing so, one cannot doubt but that it may bee properly expressed. It was further noted, that hauing declared that CHRIST, after the benediction of Bread and Wine, said, that that which hee gaue, was his Body and Blood, it came to determine, against the opinion of all the Di­uines, and of the whole Church of Rome, that the wordes of consecration were not those; that is, this is my body, because it doth affirme that they were spoken after the consecration. But to prooue that the body of our LORD is in the Eucharist before the vse because CHRIST, in giuing of it, said, before it was receiued by his Disciples, it was his Body, did shew that they did presuppose, that the giuing of it did not belong to the vse; the con­trary whereof was apparantly true. The manner of speach vsed in the fifth point of doctrine, saying that diuine worship was due to the Sacrament, was noted also for improper, seeing it is certaine, that the thing signified or con­teined, is not meant by the Sacrament, but the thing signifying and contai­ning: and therefore it was well corrected in the sixt Canon, which said, that the Sonne of GOD ought to bee worshipped in the Sacrament. That also in the third Anathematisme was noted, that all CHRIST was in euery part, after the separation, because it seemeth one may necessarily inferre from hence, that it was not in euery part before the diuision.

The Priest complained of the reformation, and sayd, that the Bishops au­thority The Priests complaine of the reforma­tion. was made too great, and the Clergie brought into seruitude. But the Protestants seeing the point where it was said, that they desired to bee heard in foure Articles onely, did much wonder who should make that request in their name, seeing they had said, and repeated so often, in publique Diets, and by publique writings, that they desired a discussion of all the controuersies, nor would receiue any of those things which were already determined in The Prote­stants dislike the reseruati­on of y ^e points of doctrine. And the form of the Safe Conduct. Trent, but would haue all to be reexamined. They thought also that the forme of the Safe Conduct was very captious, because as well in the Decree to grant it, as in the tenour therof, there was this clause of reseruation, as farre [Page 344] as belogneth to the Synode: for no man demaundeth of another, but that which belongeth to him to graunt. But this affected diligence to expresse and repeat it, was a signe that they had inuented a meanes to goe against it, and to excuse themselues vpon others. And they doubted not but that the ayme of the Synode was to leaue a gate open for the Pope, that he might doe with his owne and the Councels honour, what hee thought seruiceable for them both. Besides, the treating to depute Iudges for things hereticall com­mitted, or to be committed, seemed to them a kinde of net, to catch those that were vnwary; and euen the very Pedants did laugh at it, that the principall verbe was more then an hundred and fifty wordes distant from the begin­ning. The Protestants did vniformely agree not to bee content with it, or trust vpon it, but to desire another; iust like that which was giuen by the Councell of Basill, to the Bohemians; which if it were granted, they did ob­taine one great point, that is, that the controuersies should be decided by the holy Scripture, and if it were not granted, they might excuse themselues with the Emperour.

The day following the Session, there was a generall Congregation, to set downe how to treate of Penance and extreame Vnction, and to continue the reformation. It was considered, that the manner of discussion prescribed, was exceeded by the Diuines, whence contentions did arise, for which they could not be vnited against the Lutherans: and therefore it was thought ne­cessary to renew the decree, & not [...]uffer any to vse the reasons of the schools, but to cause them to speake positiuely, and also to obserue the order, which they thought fit to establish againe, as well because the not obseruing of it had bred confusion, as because the Flemings did complaine that none ac­count was made of them, as did also the Diuines which came with the Pre­lates of Germanie. To handle Penance, and extreame Vnction, was decided already, and something was said in matter of reformation, and Prelats were deputed, who, with the Nuncio of Verona, were to make the Articles in mat­ter of faith, and, with the Nuncio of Siponto, in matter of reformation. In matter of faith twelue Articles were framed vpon the Sacrament of Penance, drawen Verbatim out of the booke of Martin, and of his Schoolers, to be dispu­ted by the Diuines, whether they were to bee held for hereticall, and con­demned for such; which, in framing the Anathematismes, after the Diuines had giuen their voyces, were so changed, that no iot of them remaining, it is superfluous to recite them. To these Articles were added 4. more of extreame Vnction, answereable, in all points, to the soure Anathematismes established. In Three De­crees are made concer­ning the man­ner of procee­ding in Coun­cell. the same page where the Articles were set downe, three Decrees were added. That the Diuines ought to giue their opinions out of the holy Scripture, Tra­ditions of the Apostles, holy Councels, Constitutions, and authorities of Popes, and holy Fathers, and out of the consent of the Catholique Church. That the order of speaking should be thus: that first they should speake who were sent by the Pope: secondly, those who were sent by the Emperour: thirdly, those of Louaine, sent by the Queene: fourthly, those Diuines who came with the Electors: fiftly, the Secular Clergie men, according to their promotions: sixtly, the Regulars, according to their orders. That there should be two congregations euery day, one in the morning from the foure­teenth [Page 345] houre, vntill the seuenteenth, another in the afternoone from the twentieth houre vntill the three and twentieth. The Articles of Reformati­on were in number fifteene, all which answered the points which were after established, except the last; in which a propose was made, to constitute, that Benefices should not be giuen in Commenda, but to persons of the same age, which the law required in those who might haue them in title: which Ar­ticle when it was spoken of, was easily buried in silence, because it hindered many Prelates to renounce their Benefices to their Nephewes.

The Pope, who (as hath been said) wrote letters to the Catholique Suisses, inuiting them to the Councell, did still make the same instance vnto them, by his Nuncio, Ieronymus Francus, wherein also hee was assisted by the Empe­rour. The French 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 Ʋergerius, 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 [Page 346] 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.