History of the Catholic Church from 600 to 1600, Ecclesiastical epoch 1300-1600 · Century 16 · Part 2 · Chapter 5

History of the Catholic Church from 600 to 1600 · Ecclesiastical epoch 1300-1600 · Century 16 · Part 2 · Chapter 5

p. 243CHAP. … Of COVNCELS.

I. IT hath been shewd with what difficulty the Councel was called to Trents the Hiſtory of it is moſt exquiſitly penned by Petro Soave a Venetian The opening of Councel of Trent.and tranſlated into ſundry languages: here I add a compend faithfully and plainly in ſo far as concerneth the mannaging the Articles of doctrin for the moſt part. When Pope Paul could no longer decline the calling of this councel, (as is before) in the beginning of the year 1545. he ſent three Legats, John Maria de Monte a Card. Bishop of Paleſtina, Marcellus Cervinus a prieſt Cardinall de Sancta Cruce, and Reginald Pool a deacon Cardinal of S. Mary in Coſmedin; with a Breve of legation, but no particular inſtruction, being as yet uncertain, what commiſſion to give them, and intending to diſpoſe, as occaſions, namely, the affairs of the Emperour shall require. When the Legates were gone, he conſults the Cardinals, what faculty is expedient unto his See, to ſend unto the Legats: they conſider the precedents of other faculties, and dare fallow none of them: at laſt a Bull was framed with this clauſe, He ſends them as Angels of peace unto the councel, and gives them full authority to preſide there, to ordain whatſoever Decrees, to hear, propound, conclude and to execute whatſoever were neceſſary for the honor of God, and increaſe of the Catholick faith; to REFORM the eſtate of the Catholick Church in ALL her members eccleſiaſtical and Secular, of whatſoever preheminence though graced with Pontifical or Royal dignity; and to do any thing fit for extirpation of hereſies, and for reducing them who have departed from obedience of the Apoſtolicall See; for preſervation and reſtoration of eccleſiaſtical liberty; with condition, that in all thing they proceed with conſent of the Councel. Then calling to mind, what encounters befell unto Pope John in Conſtance, when he ſent his Nuntij unto the councel of Pavia, he ſent unto the Legats a privat Breve with authority to prolong, diſſolve or tranſfer the councel unto what place they shall pleaſe. This was a deſigne to cut off all contrary purpoſes unto him. The Legats arrive at Trent March 13. but found no Prelats there, excep the Cardinal of Trent: after ten dayes Orators came from the Emperour and Venice, to aſſiſt the Synod: then came the Cardinal of Madruccio and three Bishops. On the firſt day of their arriving the Legats granted indulgence unto all there preſent, for three years and ſo many fourty dayes. Then they conſider their Bull of faculties, and with reſolution to keep it ſecret, they ſent advice unto Rome, that the condition annexed in the end of it, did ty their hands, and made every petty Prelat equal unto them. Their reaſon is thought good, and another was ſent giving them abſolute authority. After this was ſeen, they profeſs to communicat their moſt inward thoughts unto the Ambaſſadors and Prelats: wherefore when Letters came from Germany or Rome, they all aſſembled together in the lodging of one. But the Legats adviſe the Pope, that upon every occaſion one Letter should be written for common view, and the ſecret deſignes should be written apart. T…e firſt doubt was for precedency, whether Don Diego the Emperours Ambaſſador, or the Cardinal of Trent should have the firſt place? at laſt it was agreed, that their chaires be ſet ſo, that none may know, which of the two were preferred. The next ſcruple was for opening p. 244the Councel: on the one ſide it moved them, that no Prelats were come but four; and on the other ſide the fear of the Turkish warrs required haſt. The Pope ſent reſolution to open the councel on the firſt day of May without longer delay: on that day the Legats shew that they had received commiſſion to open, but shew not the particular day: only They held a congregation, which was ſpent on ceremonies, that the three Legats should have a like apparel and ornaments; that the place of Seſſion should be adorned wich hangings of Arras; whether ſeats should be prepared for the Pope and the Emperour; whether Don Diego should have more honorable place then other Ambaſſadors; whether the Elector-Bishops (being Princes) should ſit before other Bishops and archbishops; and it should prejudge no man, if they have not their own place at this time. Before May was ended, twenty Bishops were come, and five Generals of Monks: they were alſo ſoon wearied with expectation, and would have returned, but were entertained by the Legats with hope of opening the Counſel shortly. Don Diego would not ſtay longer, and upon pretence of …ndiſpoſition he went to Venice. In the end of Juny ſome Prelats complained grievouſly, untill a ſupply of 40. Ducats was promiſed unto them. Some obiected, that their ſtaying was like to have no effect, becauſe the Emperour was medling with Religion, and to that end had appointed Colloquies: therefore ſundryes withdrew themſelves pretending ſeveral cauſes. The Pope conſidering that the Emperour held things in ſuſpence, and affected not the councel, if he might atchieve his own deſignements in Germany, began to condem himſelf, that he had proceeded ſo far; and yet it ſeemed ſcandalous to diſſolve ſo ſmall a convention; and on the other ſide he judged it clear, that a Synod was a fit remedy againſt the hereſies (as he ſpake) and he feared that the Emperour would crave an halfyears fruits and vaſſalages of the monaſteries in Spain, as alſo what might be the event of that Colloquy in time of the Counſel. While he thus is wavering, he reſolves, and ſends unto the Legats a Bull of faculty, to tranſfer the councel; to the effect, he may drive off time at leaſt; And alſo he ſent the Bishop of Caſerta unto the Emperour, craving either to begin the councel; or ſuſpend it, or to transfer it into Italy. The Emperour would yeeld to none of the three. In the end of October he yeelds to open the councel, but ſo that they begin with Reformation of the Clergy, and medle not with points of doctrin, leſt the Proteſtants be incenſed. This courſe was thought at Rome to favour the hereticks, and to curb the Papal power. Nevertheleſs they will not ſeem to take it ill, and ordaines the firſt Seſſion to be held December 13. and to handle principally matters of doctrin; and if a reaſon muſt be rendered, it should be anſwered, To entreat of Reformation of manners only, were contrary unto all former examples. On December 12. a congregation was held and the Prelats conſulted, what is to be done in the Seſſion, The Bishop of Eſtorga ſaid, The Legats should read their Bull; and all the others conſented. The Legat De Sant Croſs conſidering that the publishing of their large authority; might breed danger of limitation; anſwered, In the Councel all are one body, and therefore it were neceſſary to read the Bull of every bishop, to shew their inſtitution from the Apoſtolick See; and this were tedious, ſeing more are coming. So that motion was put off. When the. 13. Day was come, the Pope published at Rome a B…ll of Jubilee, declaring that the opening of the councell was to cure the wounds of the Church done by hereticks; and exhorting every one to aſſiſt the aſſembled Fathers with their prayers; and for this effect they should p. 245confeſſ themſelves, and faſt three dayes, in which time they should go in proceſſions, and receive the bleſſed ſacrament; and he granted pardon of all ſin, unto all that did ſo. The ſame day at Trent the Legats cauſed a large admonition to be read, shewing that it is the duty of every one, during the councel, to advertiſe the Prelats, of all occurrents, and declaring the three ends of the councell, to wit, extirpation of hereſy, reformation of Eccleſiaſtical diſciplin, and regaining of common peace; whereof the firſt and laſt inconvenients were the effects of the ſecond: for it can not be denyed, that the people (as ſaith the Prophet) have committed two evils; they have forſaken the fountain of living water, and have digged ciſterns....even ſuch ciſterns are all the counſels, that proceed from our wiſdom, and not from the Spirit of God; juſtice requires of us Paſtors, that we acknowledge ourſelves guilty of all thoſe evils, with which the flock of Chriſt is oppreſt, and not only holily but juſtly tranſfer all their ſins upon ourſelves, becauſe indeed we are for the moſt part the cauſe of all thoſe evils; And it is the juſt judgement of God to viſit the Church with Turkish and inteſtin warrs: and therefore unleſs we acknowledge our ſins, the Holy Ghoſt, on whom we call, will not come; And they shew, it is a happy occaſion of Reformation, which God hath now offered in his ſingular mercy: And albeit calumniators will not be wanting, yet we muſt go-on conſtantly, and as upright Judges avoid all paſſion, aiming only at the glory of God, ſeing we are now upon this work before Him and his Angels and the whol Church; Laſtly adviſing the Prelats who were ſent by Princes, to do their Maſters ſervice faithfully and diligently, yet ſo that principally they look unto the honor of God. Then the Bull of intimation of the Councel, and another of the free deputation of the Legats were read, and a third of opening the councel. The commiſſion of Don Diego was read, and his abſence was excuſed by his Secretary Zorilla. Other ceremonies being ended, the next Seſſion was appointed to be on January 7. 1546.

II. Now neither the Legats nor the Prelats knew what to do, or what order to obſerve. The Legats advertiſe the Pope, that the Synod Seſſ. II. About doubts & overturesis opened, and they crave a light, how to order themſelves, and as particular inſtructions as may be; namely, whether they should treat firſt of hereſies; whether they should ſpeak generally only, or particularly, whether they should firſt condem the falſe doctrin, or the perſons of the principal hereticks, or both together; If the Prelats shall propound articles of Reformation, whether thoſe should be handled before or after or with the articles of doctrin; Whether they shall ſpeak of the Conference in Germany, or neglect it; Whether they should proceed ſlowly or ſwiftly; Whether the ſuffrages should be reckoned according to the Nations, or perſons. They ſent their advice in this article, that it ſeemes moſt expedient unto the Apoſtolical See, to reckon them by perſons, becauſe the Italians may be more in number than all the other members. They crave alſo information, whether they should entreat of the papal authority and of the councell, as ſome do intend. They repreſent alſo that the Prelats have demanded their commiſſion: which they had artificially avoided. They adviſe to take order for the high-wayes, that upon all occaſions Letters may paſs ſafely: they crave information concerning the order of Ambaſſadors, and proviſion for money, becauſe that which was received, was ſpent upon poor Bishops. In the mean while the Prelats at Trent would proceed, and two congregation were employd about the habite of Bishops, p. 246and the age and habite and diet of their domeſticks: much was ſpoken, and the reſult was, A good reformation of the mind is neceſſary, and let each one redreſs his own family. The Pope aſſembled the colledge of Cardinals, to Superintend the affaires of the Synod, and by their advice he writes unto the Legats, approving their opinion concerning the voices; as for matters to be propounded either by them, or unto them, things are not as yet ripe enough: for the preſent, be doing with preambulary things; aboue all, let not the Prelats exceed the bounds of reverence unto the Apoſtolical See; For relief and ſuſtentation of the Bishops in the Councel, a Breve was ſent exeeming them from payment of tythes, and letting them enjoy all their fruits, notwithſtanding their no-reſidence; and for the meaner ſort he ſent 2000. Crouns, which he would to be expounded as a loving courtſy of the Head of the Councel toward his members; The title of the Councel should be, The moſt holy O…cumenical and general Councel of Trent, the Apoſtolical Legats being Preſidents. In a congregation January 5. the Breve of exemption was read, and a General of Monks craved the like, and he was appeaſed with fair words. The Legats propounded, that the matters to be handled should be diſtinguished, and particular congregations should be deputed to frame diſtinct articles, and after diſputation, deputies shall frame decrees, to be propounded in a general congregation, where every Prelate may deliver his opinion; And to the end, the general congregations may be free, it ſeems expedient, that only the Legats should propound the matters, and not give ſuffrage but in S…ſſion. Then they propound unto conſideration, whether the former Decree concerning their converſation, during the Synod, should be published in the Seſſion. A difficulty aroſe concerning the Title of the Councel. Three French Prelats [no more was of that Nation] craved this addition unto the former words, Repreſenting the Church vniverſal. The Legats conſidering that this title had been uſed only at Conſtance and Baſile; and fearing that others would demand the addition of the words following, which hath power immediatly from Chriſt; and that were derogatory unto the Pop's aut…ority; did oppoſe this motion, and diſſembling their motives, they ſaid, Thoſe were but froathy words, and hereticks may make a bad conſtruction of them. The Frenches and ſome others did preſs the addition: but the Legats would not, and fall upon another purpoſe. The ſecond Seſſion was held January 7: 300. Armed men were ſet to guard the fathers, who were three Legats, two titular archbishops, 28. Bishops, 3 abbots and 4. Generals of orders: this was all the number of the general Councell: the abovenamed Decree was read, and the next Seſſion was appointed to be on February 4. the Frenches ſtill preſſing the addition.

III. In the congregation January 13. the Legats after new mention of Seſſ. III. Mo doubtsthat addition, complain, that any controverſy should be heard in the Seſſion, ſeing the fame of union was moſt fit to encourage the Catholiks, and to daunt the hereticks. The Prelats crave to handle more ſubſtantial particulars, and the Legats demand, Of which principal Head will they handle firſt, tow it, Hereſy, Reformation, or Peace. Some prelats were deputed to view the excuſes of the abſents, and no more was done untill the 18 day▪ Then opinions were heard: ſome would begin at Reformation; ſome, at doctrin; ſome at both together, and ſome would begin at Peace. The Legats ſay, The matter was weighty, the opinions are various, and it is needfull to weigh what hath been ſpoken. In the next congregation p. 247it was ordered that two congregations shall be weekly on moonday and friday without warning. Now the Legats ſent unto their Head, shewing how they had dri…ted the time, and craving particular inſtructions, for the importunity and neceſſity of the Prelats will not admit longer delay. But becauſe the Emperour looked not on the Synod, the Pope could not reſolve what to do. The Prelats were inſtant to begin, and the moſt part condeſcend to treat of doctrin and Reformation jointly, ſo that alſo a Letter was ſent unto the Pope, craving to further the Synod, and to ſolicite the Princes for continuing peace among themſelves; as alſo other Letters were written unto the Emperour, unto the French, Roman & Portugal Kings and other Princes, requiring them to conſerve peace, to ſend Ambaſſadors, to ſecure the high-wayes; and to cauſe their Prelats reſort unto the Synod. Thoſe Letters should have been read and ſealed in the enſuing congregation, but they could not agree what ſeal to uſe. In a word, before the next Seſſion they could agree only, that they should begin with hereſy; and becauſe they were informed of more prelats a coming, they delay the next Seſſion untill Aprile 8. Again the Legats ſend for their oft demanded inſtructions, and they adviſe to begin at the controverſies between them and the Lutherans concerning the holy Scriptures, and the abuſes brought into the Church in that matter. About that time the Conference in Germany was diſſolved: and the Pope thought it ſcandalous to delay any more: ſo he gave information to begin according to the advice, but ſo that they be ſlow in the Reformation. Accordingly on February 22. 1546. it was ordained to read Luthers books, and frame articles concerning the Scripture, to be cenſured by the Divines, and ſo matter to be prepared for Decrees. As for abuſes, every one should call to mind, what he thought needfull to be Reformed, and what remedy is fitteſt. The articles of doctrine were propounded, of the ſufficiency of the Scriptures. 2. Of the number of the books. 3. of the Latin Tranſlation. 4. Of the perſpicuity of the Scriptures. In the firſt article all did agree to make Traditions Of the Scripturesequal with the Scriptures, excep Antonius Marinarus a Carmelite, whoſe diſcourſe was called Lutheran. They all agree to canonize the Apocrypha: on theſe two they ſpend ſixe congregations, In the third article was difference between them who were ignorant of the languages, and a few having a taſte of Greek. Frier Aloiſius de Catanea did prove by authority of Jerom and Cardi. Caietan, that the Hebrew edition of the old Teſt. and the Greek of the New are the pure fountains; and all Latine tranſlations are but impure brooks, and ſo have been accounted in all time by paſt. The greater number ſaid, This opinion openeth a door unto Lutherans: the doctrin of the Roman Church is by Popes and Divines founded upon the Latine Bible, and if it be lawfull to ſcan, whether it be rightly tranſlated, the baſe Grammarians shall be preferred unto the Bishops and Cardinals; and the Inquiſitors shall have no place, if they be ignorant of Hebrew and Greek. Do Iſidorus Clarus a Breſcian, and Benedict an Abbot diſcourſe hiſtorically of the old and later Tranſlations, and of their account at the firſt, and how at laſt that which is called vulgata was patched of them both. Andreas Vega a Franciſcan commends that Latine, but preferreth the Hebrew and Greek. In the end ſixe Divines were deputed to correct the Vulgata, to be printed by auhority of the Councel. There was no leſſ difference concerning the expounding of Scripture: ſome alledging the authority of Car. Caietan, ſaid, The Spirit of God is tied to no age, and all men should be encouraged unto the diligent and p. 248ſober ſtudy of Gods Worde. Others ſaid, Vnbridled ſpirits muſt be curbed, or elſe can be no hope to ſee an end of the late pretences; neither do the Lutherans gain upon any but ſuch who ſtudy the Scriptures: the ſtudy of Ariſtotle is ſafer, and the Word of God should be kept in due reverence: from it is much derogated, when it is too common. Dominicus Soto a Dominican ſaid, In matter of faith every one should be tied to the expoſition of the Church, but in manners let every one abound in his own ſenſe, ſo that piety and charity be preſerved; otherwiſe men may fall into inconvenients by contrariety of expoſitions among the antient Fathers, who never required, that they should be abſolutely followed. The opinion prevailed, which held that the Scriptures are already ſo well expounded, that there is not hope of any more good: and if any man will not be content with the Antients, let him not trouble the world with his whimſies. The Divines had diſcourſed ſo irreſolutely, that the Prelats (who ſcarcely underſtood the diſcourſes, and yet have the power of ſuffrage) doubted what to ſay in the canons and anathema's: therefore overture was found to add anathema unto the Decree concerning the number and ſpecies of the books, but the other canons should have no anathema, leſt they accuſe their own Divines. They talk of many abuſes, and a Decree was made againſt the pettieſt, for haſt, becauſe the Seſſion was approaching. There the Decrees were read, and the fifth Seſſion was appointed to be Juny. 17. Five Cardinals were preſent, and 48 Bishops, and none of them (ſaith my author) remarkable for learning. The canons were ſent to Rome. The Court after information how particulares were debated, began to think, they muſt attend the Synod more narrowly: therefore the Pope ſendeth moe Cardinals, and admonishes the Legats, that the Decrees should not be published, before they be adviſed at Rome: he admonishes alſo to avoid too much flowneſs, but bewar of celerity, leſt there be not time to receive order from him what to propound, deliberat and conclude; and ſpend not time in points not controverted, as they had done now in ſome undoubted points; finally take heed that the Papl authority be not permitted unto diſputation. At that time the Pope had depoſed Herman Bishop of Colein for hereſy (as was pretended) and ordained Adolph Count of Scavenburgh into his place; and he wrote unto the Emperour for this effect. Charles loved not Herman for the ſame hereſy, yet fearing that he would joyn with the ptoteſ…ants, would not conſent. Hence aroſe a new jealouſy between the Pope and the Empetour. The Proteſtants complain, that they were condemned not only being not heard, but without the Councel, by the Pope alone: and therefore it is needleſs for them to go unto Trent.

IV. In the firſt congregation the Prelats urge two points of Reformation, Seſſ. Vthat were propounded and left-of in the former Seſſion. The Legats would treat of original ſin. Becauſe they could not agree, Letters were ſent to Rome; and in the mean while another order was preſcribed for diſpatching affaires, to wit, there muſt be a congregation of Divines to treat of doctrin, and Canoniſts muſt be joyned with them, when they come to Reformation; yet ſo that Prelats might be preſent, if they pleaſe; And another Congregation of Prelats, to frame the Heads of doctrin and Reformation; which being examined and digeſted according to the moſt common opinion, should be brought unto the generall congregation, and there the voice of every one being known, decrees may be framed by the determination of the greater part, and then eſtablished in the Seſſion. In this manner they debate of Lectures and Sermons: but no draught of article p. 249could be deviſed to pleaſe them all: for the Prelats would curb the liberty of Friets, and have them to depend on the Bishops; but the Legats Of Sermonsſtood for the liberties granted by the Popes, eſpecially unto the Mendicants. In this contention the Legats ſent complaint unto Rome, namely, againſt Bracius Marcellus Bishop of Fiſole, and againſt the Bishop of Chioza, craving that thoſe two should be removed from Trent. The Pope anſwered, He will ſend order in convenient time concerning theſe two; as for matters, if they regard the petitions of Princes, the Synod shal be confuſed, and the reſolutions shall be hard: therefore they should proceed in orginal ſin: he forbids the Deputies to proceed in correcting the Vulgar Tranſlation, untill thoſe in Rome had determined of their courſe. The Legats obey the laſt point, but fearing that the Imperialiſts would leave the Synod, they treat in two congregations concerning the reforming of Sermons, and the philoſophical part of them: decrees were framed, as giving way unto the Bishoſps, yet ſo cunningly that the Friers had liberty ſtill. Then they come Of original ſin.to original ſin. The Imperialiſts ſaid, The Synod was aſſembled principaly to reduce Germany, and the articles of difference can not be known, but only unto him that ſits at the ſtern of Germany: therefore it were expedient to crave by Letters the opinion of the principal Prelats of that Nation, or the Pop…s Nuntio should ſpeak of this with the Emperour. The Legats commend the advice, but intending to follow their inſtruction, ſay, They will inform the Nuntio, and in the mean while articles may be gathered out of their books, and debated, for gain of time. The Imperialiſts were …atiffied hoping to put off the Sommer, ere any thing were concluded. So new articles were propounded, as drawn out of Lutheran books, but for the moſt part they were calumnies, as the contradictory canons do shew. The Divines would not ſpeak of them in that order as they were propounded: but ſpake firſt of Adams tranſgreſſion, what ſin it was: here how many heads, ſo many opinions. Then they enquired what is that ſin derived from Adam? Some alledging the authority of Auguſtin, ſaid, It is concupiſcence: others following Anſelm, ſaid, It is the want of orginal righteouſnes: others conioyned them both: and thoſe were again divided, ſome following Bonaventura, gave the firſt place to concupiſcence, becauſe it is poſitive: others after Aquinas held that concupiſcence is but the material part. And becauſe John Scotus had followed Anſelm, the Franciſcans ſtood for his opinion. They were more troubled about the propagation of it: but all agreed, that it is not by imitation only. In the fourth place they all held, that inclination to ill is not a ſin▪ Yet here the Franciſcans fell upon their cardinal controverſy with the Dominicans: the Franciſcans would have the bleſſed Virgin excepted expreſſly, and the Dominicans would not. Cardinal de Monte had much adoe to divert them from this point. They all agree, in the remiſſion of original ſin, that it is taken away by baptiſm, and that the ſoul is reſtored into the eſtate of innocency by an infuſed quality (which they called original grace) albeit the punishment do remain for exerciſe of the juſt. Only Antonius Marinarus did oppoſe, ſaying, Concupiſcence remaining in them who are baptized, is verily a ſin in itſelf, but it is not accounted ſin in them, becauſe it is covered with the righteouſnes of Chriſt. Soto joyned with him: therefore others calling to minde, that lately in a Sermon he had condemned all truſt in works, and had called the beſt works of the famous heathens, ſplendida peccata, he was ſuſpected to be a Proteſtant. They held the punishment of this ſin to be only the want of bleſſednes, p. 250excep Gregorius Ariminenſis; he alledged the authority of Auguſtin, and therefore was called a Tormenter of children. When the Bishops heard ſo many controverſies among the Divines, they knew not what to decern: only they would condem the articles as they were propounded. Marcus Viguerius Bishop of Sinigaglia, Jerom General of the Auguſtinians, and Vega a Franciſcan ſaid, They can not condem an opinion as heretical, unleſs they firſt declare what is trueth. But the Prelats made no account of their words, and were out of all hope to determin thoſe ſchool-points to the contentmen of all parties. So they frame five canons and ſo many anathema's: but the Dominicans and Franciſcans could not be ſatiſfied in the point of excepting the bleſſed Virgin, untill direction was brought from Rome, that they should not touch doctrines, which may foſter ſchiſm amongſt themſelves. Then they were both ſtilled, ſo that opinions be not preiudged. Therefore it was added in the Decree, They have no mind to comprehend the bleſſed Virgine; and the Pope added, The conſtitution of Sixtus 4. should be obſerved. So whether, the Imperialiſts would or not, the fifth Seſſion was held Iuny 17: the five decrees of doctrin, and one having two parts concerning the reforming of Lectures and Sermons, were read, and the ſixth Seſſion was appointed to July 29.

V. In the congregation it was propounded to ſpeak firſt of juſtification. Seſſion 6.The Imperialiſts would delay it for the above named reaſons: but three Bishops and three Divines were named to frame articles. In the congregation for reformation, the reſidence of Paſtors and Prelats was ſet a ſoot. Concerning juſtification. 25. Articles were brought, ſome of works done before juſtification, ſome of works after it, and ſome of the eſſence of Of juſtification.grace. At the firſt, none of the Divines knew what to ſay (becauſe the School-men had not handled that matter, as the other of original ſin) untill they had gheſſed about; and then the Franciſcans following Scotus, ſaid, Works done by power of nature only, deſerve before God by way of congruity, and God were uniuſt, if he give not grace to the man who doth what he can. The Dominicans following Thomas, ſay, No kind of merit goeth before grace, and the very beginning of good works should be aſcribed unto God, as indeed congruous merite was never heard in the Church, even when they had moſt to do againſt the Pelagians. Concerning the works of grace all held, that theſe are perfect, and do merite ſalvation. In the point of the eſſence of grace, it was a common conſideration, that the word Grace in the firſt ſignification ſignifieth benevolence: which in him who hath power, brings forth neceſſarily a good effect, and that is the gift, which is alſo called grace. They ſay; The Proteſtants think ſo meanly of Gods Majeſty, that they reſtrain the word Grace unto the firſt ſignification. And becauſe ſome might ſay, God can beſtow no gift greater then his Son, they ſaid, That benefit is common unto all men, and it is fit, he should beſtow a particular benefite on ſeverall perſons; and this is habituall grace or a ſpiritual quality created by God, and infuſed into the ſoul, whereby that man is made acceptable unto him. Here a new controverſy is ſtarted, about the word Juſtificare: ſome ſaid, It muſt be taken effectivè, to make juſt, and not declarativè. Amongſt thoſe was Soto: but the Ca…melite Marinarus would prove from. Rom. 8. by the judiciall proceſs of accuſing and condemning, that juſtification muſt alſo be a judicialact. Hereupon was another sharp diſpute, Whether the habite of grace be the ſame with the habite of charity, or a diſtinct one? The Scotiſts held the firſt part, and the Thomiſts the later. In this neither party p. 251would yeeld into the other. Then they diſpute, Whether beſide that inherent juſtice the juſtice of Chriſt be imputed unto the juſtified perſon, as his own? All ſaid, Chriſt dd merite for us, and we are made partakers of his righteouſnes, but ſome loved not the word Imputed, becauſe it is not among the Fathers, and for the bad conſequences, which Lutherans draw from it, to wit, this only is ſufficient without inherent righteouſnes; the ſacraments confer not grace; punishment is abolished with the guilt; there remaines no place for ſatiſfaction, &c. Theſe contentions were foſtered by ſundry perſons upon ſeveral intereſts: the Imperialiſts would had them leave the doctrin, and the Pa palines ſought a way to divide the Councel, and ſo a void the apparent or aimed-at reformation: others ſought to deliver themſelves from appearing and heavier incommodities in Germany, and they feared dearth, and others had little hope to do good. At that time the Emperour ſent Letters unto the Pope, and unto the Councel, repreſenting a neceſſity of holding the Councel on foot, for avoiding miſ-reports, if it be diſſolved; and he promiſed to bend up all his wit, to keep Trent ſecure; he earneſtly entreated, that they would not handle controverſies, leſt the Proteſtants be provoked with contrary decrees: and therefore to treat of reformation only, or at moſt medle with points of leſſer weight. The Pope was deſirous to be freed of the Synod; but to gratify the Emperour (in reſpect of the preſent confederacy) he wrote unto the Lega…s, to hold the Councel a foot, but without any Seſſion untill he give new advertiſment, and to entertain the Prelats and Divines with congregations and ſuch exerciſe, as ſeemed beſt. July. 25. a Jubilee was published at Trent, to pray for good ſucceſs unto the German warrs, and the Seſſion was adjournied untill a new intimation, and the congregations were diſcharged for 15. dayes, nor did they ſit untill the 20. day of Auguſt. Then the Legat de Monte judged it inconvenient, to ſuſpend the Fathers any longer: but De Sancta Cruce a man of melancholy nature took it upon him. When they came to the congregation, this Legate and three Bishops and three Generals were deputed to frame the Decrees and anathematiſms. So he ſet on edge the heads of the former opinions, shewing that the points were weighty; and should be ſifted; and he gave place to other controverſies, as, whether a man can be aſſured of grace? Some ſaid, It is preſumption, pufts up, and makes a man negligent Of aſſurance of grace.in doing good; and to doubt is more profitable and meritorious: to this purpoſe they cited Eccleſ. 9. 1. and 1. Pet. 1. 17. and ſome teſtimonies of the Fathers. Thoſe were Vega, Soto, &c. On the other ſide Catharinus, Marinarus and others alledged other paſſages of the ſame Fathers; and they ſaid, The Fathers had ſpoken occaſionally, ſomtimes to comfort, and at other times to repreſs: but if we hold cloſe to the Scripture, it shall be more certain, ſeing Chriſt ſaid often, Believe that thy ſins are forgiven: but He would not give occaſion of pride nor drowſineſs, neither would he deprive men of merite, if doubting were uſefull; The Scripture bids give God thanks for our juſtification, which we can not do, unleſs we know that we have obtained it; St. Paul confirmes this, when he willeth the Corinthians to know that they are in Chriſt, except they be reprobats; The Holy Spirit beares witnes with our Spirit that we are the children of God; and to deny his teſtimony is no leſs then to accuſe them of temerity, who believe the Holy Ghoſt ſpeaking with them: for S. Ambroſe ſaith, The Holy Ghoſt never ſpeaks to us, but when he makes known that he ſpeakes; then they added the words of Chriſt, The world can not p. 252receive the holy Ghoſt, becauſe it knowes him not, but the diſciples know him, becauſe he dwelles in them; It is like a dream to ſay, A man hath received grace, and can not know whether he hath received or not. The other party shrunk a little with the force of theſe reaſons, ſome granting a coniecture, and ſome confeſſing a certainty in the Apoſtles and Martyres, and them who have been lately baptized, and ſome by extraordinary revelation. Vega fearing conformity with the Lutherans, ſaid, Certainty is not Divine faith, but humane and experimental, as he who is hote, is ſure by ſenſe, that he is hote. Then the defenders of certainty ask, Whether the teſtimony of the Holy Ghoſt can be called Divine? and whether every one be tied to believe what God reveeles? They went ſo far in ſifting this queſtion, (as who liſteth may ſee in the large hiſtory) that the Legate willed them make an end of it. It was twice commanded to leave it as doubtfuli, but their affections led them to it again. Then the Legate propounded to ſpeak again of preparatory works, and the obſervation of the law, whereupon depends the queſtion of free-will. So ſixe Of free will.articles were framed as maintained by the Proteſtants. Of the firſt, God is the total cauſe of our works both good and bad; Some ſaid, It was a fanatik doctrine, condemned antiently in the Manichees, Abelhard and Wicklif, and deſerves not diſpute but punishment. Marinarus ſaid, As it is foolish to ſay, No action is in our power, ſo it is abſurd to ſay, Every action is in our power, ſeing every man findes that he hath not his affections in his power. Catharinus ſaid, A man hath no power to do moral good works without Gods ſpecial aſſiſtance. Vega ſpake a while with ambiguity, and concluded, there is no difference in this point. But it ſeemed unto ſome to be a prejudice, to reconcile different opinions, and compoſition is for Colloquies. Here aroſe that queſtion, Whether it be in mans power to believe or not to believe? The Franciſcans ſaid, As knowledge neceſſarily followes demonſtrations, ſo faith followes perſuaſions; and it is the underſtanding, which is naturally moved by the object, and experience teaches that no man believes what he willeth but what ſeemes true; and none could feel any diſpleaſure, if he could believe what he pleaſes. The Dominicans ſaid, Nothing is more in the power of the will then to believe and by the determination of the will only, a man may believe that the number of the ſtarrs is even. The ſecond article was to the ſame purpoſe. On the third, Whether free-will be looſed by ſin, many paſſages were brought from Auguſtin to the affirmative. So to anſwered, There is a liberty of neceſſity, and another from ſervitude; and Auguſtin ſpeakes. of this This difference was not underſtood, and ſo Luther was ſaid not worthy of blame, in the tittle of his book, Of ſervile will. Many thought the fourth article abſurd, Man hath free-will to do ill only: for (ſaid they) free-will is a power to both contraries. But they were made to acknowledge their error, when they heard, that the good Angels have power to do good only. In examining the 5. and 6. articles, concerning the conſent of the free-will unto Divine inſpirations or preventing grace; the Franciſcans ſtrove, that the will is able to prepare itſelf, and hath more power to accept the Divine prevention, when God gives aſſiſtance, then before when it acteth by ſtrength of nature. The Dominicans denyed▪ that works preceeding our calling are truly preparatory; and they gave the firſt place unto God. But theſe were at variance among themſelves: So to held, Albeit a man can not obtain grace without the ſpecial prevention of God, yet the will may ever ſome way refuſe; and when the will accepts, p. 253it is becauſe it gives aſſent; and if our aſſent were not required, there were no cauſe why we are not all converted: for God ſtands ever at the door, and gives grace unto every one who will have it: to ſay otherwiſe, were to take away the liberty of the will, and as if one would ſay, God uſeth violence. Aloiſius a Catanea ſaid, God worketh two ſorts of preventing grace (as Aquinas teaches) one ſufficient, and the other effectual: the will may refuſe the firſt, but not the other: for it is a contradiction to ſay, Efficacy can be reſiſted. And he anſwered unto the contrary reaſons; All are not converted, becauſe they are not efficaciouſly prevented; The fear of everting free-will is removed, becauſe things are violently moved by a contrary cauſe, but not by their own cauſe: but ſeing God is the cauſe of the will, to ſay, The will is moved by God, is to ſay, The will is moved by itſelf; And God converts, albeit man will not, or ſpurn at him; and it is a contradiction, to ſay, The effect ſpurneth againſt the cauſe; It may happen, that God effectually converts one, who before had ſpurned againſt ſufficient prevention, but afterwards he can not, becauſe when gentleneſs is in the will, the efficacy of Divine motion muſt nieds follow, yet ſo that the will followes not as a dead or unreaſonable creature, but it is moved by its own cauſe as reaſonable. and followes as reaſonable. Soto replied, Every Divine inſpiration is only ſufficient, and that whereunto free-will hath aſſented, obtaines efficiency by that conſent, without which it is not effectual, not by defect of itſelf, but by defect of the man; or elſe it would follow, that the ſeparation of the elect from the reprobate were from man, and this is contrary unto the perpetual doctrine of the Church, that veſſels of mercy are ſeparated by grace from them of wrath. Each party thought their own reaſons invincible, and admonished the other to take heed that they leap not beyond the mark, by too earneſt deſire to condem Luther. Here the Legate had occaſion to wave any concluſion by propounding the queſtion, Whether Divine election bee by foreſeen works? So it was ordained to collect articles of this matter. Of Election.In the books of Luther they found nothing worthy of cenſure: out of the books of Zuinglius they drew 8. articles; 1. Predeſtination and reprobation are only in the will of God. The moſt part judge this to be Catholik, and agreeing with Thomas and Scotus; becauſe before the creation God of his meer mercy hath out of the common maſſe elected ſome unto glory, for whom he hath prepared effectual means of obtaining it: their number is certain; and others, who are not choſen, can not complain: for God hath prepared for them ſufficient means, albeit only the elect can or shall be ſaved: to this purpoſe they cited the examples of Jacob and Eſau, and the ſimilitude of the potter Rom. 9, and the concluſory words of the Apoſtle there, and 1. Cor. 3: 5, & 4, 7, & 2. Tim. 2: 19, &c. Others, called this hard and inhumane, as if God were partial, if without any motive he chooſe one and not another; or he were unjuſt, if of his only will, and not for mens fault, he created ſo great a multitude unto damnation; and it deſtroyes free-will, becauſe the elect can not finally do evill, nor can the reprobate do good; it caſts a man into diſpair; it gives occaſion of bad thoughts, in not caring for pennance: for men think, if they be elected, they can not perish. They confeſſed, not only that works are not the cauſe of Gods election, becauſe it is before them, but alſo that works foreſeen can not move God to predeſtinat, becauſe he is willing in his infinit mercy, that all should be ſaved, and for this cauſe he prepares ſufficient aſſiſtance for all, and this grace man acceptes or refuſes as he liſteth▪ but p. 154God in his eternity foreſeeth both who will accept this help, and who will reject it, and He rejectes theſe, and chooſeth thoſe. The firſt opinion keeps the mind humble, and not relying on itſelf, but on God; and the other is more plauſible, and being grounded on humane reaſon, prevailed more: but when the teſtimonies of Scripture were weighed, it was manifeſtly overcom. For reſolving the paſſages of Scripture, Catarinus propounded a midle courſe; God of his goodnes hath elected ſome few, whom he will ſave abſolutly, and unto them he hath prepared infallible and effectual means: he alſo deſireth for his part that all others be ſaved, and hath provided ſufficient means for all, leaving it to their choice to accept or refuſe: amongſt thoſe ſome few accept, and are ſaved, albeit they were not elected; and others will not cooperate with God, and are damned: it is the only good will of God, that the firſt are ſaved; and that the ſecond ſort are ſaved, it is their acceptation and cooperation with Divine aſſiſtance, as God has foreſeen; and that the laſt ſort are reprobated, it is their foreſeen perverſe will: the number of the firſt is determined, but not the ſecond: and according to this diſtinction, the different places of Scripture are underſtood diverſly, He ſaid, he wondered at the ſtupidity of them, who think the number to be certain, and yet others may be ſaved; and alſo of them, who ſay, Reprobates have ſufficient aſſiſtance for ſalvation, and yet a greater aſſiſtance is neceſſary to him who is ſaved: then (ſaid he) the firſt is a ſufficient inſufficient, or an inſufficient ſufficiency. The ſecond article was, The elect can not be condemned, nor the reprobate be ſaved. The different opinions of the firſt cauſed diverſe cenſures of this. Catharinus held the firſt part true in reſpect of his firſt ſort of men, and the other part falſe in regard of the ſecond ſort. Others aſcribing predeſtination in all unto mans conſent, condemned both parts. Who adhered unto Auguſtin, ſaid, it was true in a compound ſenſe, but damnable in a divided ſenſe. This diſtinction was called dark, though it was declared thus, As he who moves, can not ſtand ſtill, when he moves, but he may at another time. The 3 article, The elect only are juſtified: and the 6 article, Thoſe who are called, and are not of the number of the elect, never receive grace. In theſe was admirable concorde, ſaying, It hath been alwayes the opinion of the Church, that many receive grace, and afterward looſe it, and are damned, as Saul, Salomon, Luther. As for the 6. that calling were an ungodly deriſion, when thoſe who are called, and nothing wanting on their ſide, are not admitted: Againſt the 5, The juſtified can not fall from grace; they brought the words of Ezekiel, If the juſt leave his righteouſnes, &c. and the example of David falling into adultery, and of Peter denying Chriſt: and they derided the foly of Zuinglius, who ſaid, A juſt man can not fall from grace, and yet ſinneth in every work. The other articles concerning the certainty of grace, were condemned of temerity, excepting extraordinary revelation. When they came to frame decrees of thoſe three particulares, juſtification, free-will and predeſtination, it was hard to pleaſe all parties: from the beginning of September untill the end of November, ſcarcely paſſed one day, in which the Legate took not ſome paines in changing ſome words, as he was adviſed now by one party, and then by another, untill they were couched in this frame as …hey are, and then becauſe of their ambiguity they pleaſed them all, and the Superintendent Court of Rome alſo. As for the Reformation, the reſidence of Bishops was the only purpoſe, and after much jangling an article was framed, as the prelats would, yet derogating nothing from no-reſidents, except the inferior ſort.

p. 155V, In time of thoſe diſputes, the Emperour prevailed in his warrs: then the Pope being jealous thought to provide for himſelf, before all Germany Variance concerning & in the Synodwere ſubdued: he conſidered, the Emperour might be along time buſied there, and ſo not able to vexe him with forces, unleſs he could juduce the Proteſtants to come unto the Councel: To diſſolve the Councel, it ſeemed too ſcandalous a remedy, ſeing they had treated ſeven months, and nothing was done or published: Therefore he intends to publish the …hings that were already digeſted, and then the Proteſtants either will not come, or shall be forced to accept, and the chief controverſies conſiſting in thoſe points, The victory were his own; And it were ſufficient to prove good for him, that the Emperour would have had no controverſies decided. So as he directed, at Trenta congregation was held January 3. 1547: the Imperialiſts oppoſe the holding of a Seſſion: nevertheleſs on the 13 day in the Seſſion the Decrees were published, and the next Seſſion is to be held March 3. The ſame year So to the Dominican wrote three books de Natura et gratia, as a Commentary on theſe Decrees of doctrine. When theſe came abroad, Vega a Franciſcan ſet forth 15 greater books as a Commentary on the ſame Decrees. They both allowed the anathematiſmes, but in expounding the canons they were directly contradictory: who reades them, will marvell, how thoſe two leading men did not underſtand the ſenſe of the Synod: and Catharinus writing differently from them both, gave (at leaſt, occaſionally) all men to underſtand, that the Synod agreed in words, but never in ſenſe. Each party dedicates their books unto the Synod, and printed apologies and antapologies, making complaints that the adverſe party did impute unto the Synod that which they never ſaid, and bringing teſtimonies of the Fathers to confirm their own opinion. The Prelats were divided: ſome neutrals ſaid, They knew no difference, but allow the Decrees. De Santa Cruce went with Vega and Catharinus; De Monte was for the third party. The Bishop of Biponto ſaid in a Sermon, The Synod was a congregated body, and the Holy Ghoſt aſſiſting them made them determin the truth, though not underſtood by them, as Cajaphas prophecied. Others ſaid, God makes reprobates to prophecy without underſtanding, but believers prophecy by illumination of their mind. Others ſaid, Divines ſay uniformly, Synodes do not deliberat of faith by Divine inſpiration, but by humane diſquiſition, which the Spirit doth aſſiſt to keep them from errors, ſo that they can not determine without underſtanding of the matter. But truly they debating the contrary opinions, when they were framing the decrees, every one refuſed the words that were contrary unto his own mind, and were all contented with the words, which they thought appliable to his own opinion; and they were not ſo curious in condemning the Proteſtants, (where-in they all did agree) as what were ſaid againſt themſelves. But in all theſe broils behold the hand of God! The Pope and the Emperour had contrary intereſts; ſo had the Legates and the Prelats; and ſo had the Dominicans and Franciſcans (even from their firſt beginning, and could never agree, ſo that the old phraſe, vatinianum odium, was turned into, Theologorum bellum, when men would expreſs an irreconcilable difference). At that time all thoſe parties profeſſed an unity, and yet were clashing one againſt another like flint-ſtones, and God made the trueth to ſpark out from among them, even againſt all their wills; yea and to flash upon them, when they were buſieſt to ſmother it.

VI. After that Seſſion, a general congregation was aſſembled the Seſſion 7▪next day to adviſe of the matter for the 7 Seſſion. In doctrine they reſolve to follow the order of the Auguſtan Confeſſion, where the next point is of Eccleſiaſtical Miniſtery, containing the authority of preaching and adminiſtring the ſacraments. Hence ariſes a controverſy, which of the two to debate firſt, or both jointly. The Legates fearing that in ſpeaking of the firſt, they might fall upon the authority of Councels and of the Pope, enclined unto the reaſons for beginning with the ſacraments. Concerning Reformation, the chief points of not-reſidence were yet remaining, here the Spanish Bishops and ſome others hoping to recover epiſcopal authority in their own Diocies, as when the reſervation of Benefices, of Caſes, abſolutions, diſpenſations and the like were not known; theſe (I ſay) brought many reaſons to prove that reſidence of Bishops is de jure Divino: and therefote the Pope can not call them from their charge, neither diſpence nor reſtrain their authority. On the other ſide the Legates and others did cunningly shun that purpoſe, and ſaid, His Holineſs underſtanding to his great grief their former debates, craves this queſtion to be handled before himſelf at Rome, and to aſſiſt the Synod with his counſel: and becauſe ſuch is the Popes will, no more ſpeach should be of that particular, but look to the Reformation of inconvenients, which have cauſed the abuſes of not-reſidence, eſpecially the plurality of Benefices, ſeing it is impoſſible to reſide in many places. Concerning the ſacraments generally, 14 articles were given, 17. of baptiſme, and 4 of confirmation. On the number of ſacraments all agree, that they be ſeven: but to ſay, There be The number of Sacraments.neither moe nor fewer, it was queſtioned. Some ſaid, It is ſufficient to determine the general, but to decide the proper ſaeraments, preſupponeth the definition and eſſence of a ſacrament, which is difficult, ſeing nether the Scholaſticks, nor the Fathers can be reconciled among themſelves: for ſome take the word largely, and make moe; and ſome take it ſtrictly, and make fewer; and Auguſtin ſomtimes calleth every rite whereby God is honouted, a ſacrament, and in other places he taking the word ſtrictly, reckoneth but two ſacraments of the New Teſt. Others ſaid, It is neceſſary to ſay, There are neither moe nor fewer, becauſe ſome hereticks reckon moe, and ſome fewer; and if they be not named particularly, ſome may thruſt out a true ſacrament, and put in a falſe one. And here hold your laughter at their reaſons for the number, to wit, There be 7 natural things whereby mans life is preſerved, 7 vertues, 7 capital vices, 7 defects coming from original ſin, 7 dayes of the week, 7 regions of Egypt, 7 Planets, &c. Then they talk of the Author of the ſacraments: Some ſaid, The Lutherans hold, that only Chriſt is the author of them under The author of Sacraments.the New Teſtament. Others ſaid, They should not go ſo far on; for the Maſter of Sentences gives ſundry authors unto ſundry ſacraments, as unction unto S. James; confirmation is of a later invention, and many attribute marriage unto God in paradiſe, &c. The Dominicans ſaid, The Fathers may be ſaved by diſtinctions, eſpecially, they would have ſubmitted unto the Church, but rhe Lutherans will not. The ſecond article, of the neceſſity of the ſacraments, Some thought it not to be condemned, becauſe all ſacraments are not abſolutly neceſſary. Others ſaid, The neceſſity The neceſſity of them.of one infringes the general article, Sacraments are not abſolutly neceſſary. Others ſaid, All the ſacraments are neceſſary, ſome abſolutly, ſome by conveniency, and ſome for utility. In the laſt words of the 2 article it was ſaid, Men may attain grace without ſacraments. Some approve theſe words by examples of Cornelius. the ſaved thief, and many Martyres. Others ſaid. Theſe received the ſacrament voto. Others ſaid, Subtile p. 257diſtinctions should not be brought into articles of faith, neither can it be known but by divination, whether many Martyres had a deſire of a ſacrament, or knew of them. It was replied, There is a twofold deſire, habitual, and actual, that is, howbeit they had it not actually, yet they would have had it, if they had been informed. The difficulties were referred unto the general congregation. The 3 article, One ſacrament is not of more worth then another; all did condem, becauſe ſome do excell in utility, ſome in ſignification, and ſome in regarde of the Miniſter. Some would have thoſeniceties and ſchool-fooleries (as they ſpake) omitted; others ſaid, The particulare reſpects muſt be expreſſed; and others ſaid, It is enough to ſay generally, For diverſe reſpects. The 4 article, The ſacraments of the New Teſtament do not confer grace unto thoſe who The effect of them.do not reſiſt. This was univerſaly condemned; as alſo they agreed in the manner how ſacraments confer grace; to wit, grace (ſaid they) is gained by all actions that excite devotion; and this proceeds not from the work itſelf, but from the virtue of devotion in the worker, or ex opere operantis, whereas ſome other actions work grace not by devotion of the doer no… receiver, but by vertue of the work itſelf, or ex opere operato: and of this kind are Chriſtian ſacraments, ſeing by them grace is conferred, thogh no devotion be in the perſons, if there be not a bar of mortal ſin either habitual or actualy perſevering; and ſuch men can not receive grace, not becauſe the ſacrament hath not vertue to produce it, but becauſe the receiver is not capable, being poſſeſſed with a contrary quality. Though they all did agree ſo far, yet the Dominicans ſaid, Albeit grace be a ſpiritual quality created immediatly by God, yet it is an affective and inſtrumental vertue or work of the ſacraments; which cauſeth a diſpoſition in the ſoul to receive it; not that grace is in them as in a veſſel, but as a chiſſel is active in giving form unto a ſtatue or ſtone, and not only in ſcabling the ſtone. The Franciſcans ſaid, It can not be conceived, how God (being a ſpiritual cauſe) doth uſe a bodily inſtrument for a ſpiritual effect: and therefore the ſacraments have no effective or diſpoſitive virtue, but only by the promiſe of God: when they are adminiſtred, he gives grace unto them, as ſignes; and therefore they contain grace as an efficacious ſigne, not by any vi…ue in them, but by Divine promiſe of infallible aſſiſtance unto the Miniſtry; and that miniſtry is a cauſe of grace, becauſe the effect followes by the promiſe of God to give grace at that time, as a merite is a cauſe of a rewarde without any activity of the merite. They confirmed this by the authority of Scotus, Bonaventura and Bernard, who all ſay, that grace is received by a ſacrament, as a Chanon is inveſted by a book, and a Bishop by a ring. The Dominicans reply, This opinion is neer unto Lutheraniſm. The Franciſcans anſwer, The other opinion being impoſſible gave occaſion unto hereticks, to calumniat the Church. Some (as neutrals) ſaid, It is ſufficient, if all agree in the general, that ſacraments contain grace. The Legats conſidering the multiplication of controverſies, called for the Generals of the Orders, and entreated them to cauſe their Friers ſpeak with more modeſty and charity, ſeing their purpoſe is to condem hereſies; and not to multiply controverſies. And they wrote again unto the Pope, that more moderation is neceſſary. It was thought fit, to omit the 5 article, Not the ſacraments, but faith of the ſacrament hath grace or remiſſion of ſins: But Frier Barth. Miranda ſaid, By this paradoxe Luther drew another concluſion, that the ſacraments of the old and new law are of equal virtue; and now it is granted, that the ſacraments of the New law p. 258confer grace; but thoſe of the old law were only ſignes. None contradictes him; but the Franciſcans ſaid, In place of the old law, it should be ſaid, the law of Moſes, in reſpect of circumciſion, which wrought grace, albeit Paul call it a ſigne. Then ſaid Frier Gregory de Padua, It is a clear rule in Logik, Things of the ſame kind have both difference and identity among themſelves: If the old ſacraments and ours had difference only, they were not ſacraments but equivocally; and if they had only identity, they were the ſame things: therefore put not difficulty in plain things for diverſity in words; and S. Auſtin ſaith, Theſe are different in ſigne, but equal in the thing ſignified, or diverſe in viſible ſignes, and the ſame in the intelligible ſignification: thoſe were promiſſory, and theſe are demonſtrative; or as others ſpeak, the old were prenuntiative, and the new are conteſtative. Therefore it is not expedient to put that in a Decree. Others ſaid, The opinion of the Lutherans and Zuinglians muſt be condemned without deſcending into particulares, ſeing they ſay, there is no difference but in rites, and no other difference hath been shewed. Article 6; Immediatly after the ſin of Adam the ſacraments were inſtituted by God, and by means of them grace was given. The Dominicans would have this abſolutly condemned. The Scotiſts ſaid, It is probable, becauſe of the ſacrifices and circumciſion: and if (as Thomas ſaith) children were ſaved before Chriſt by faith of their parents, children now are in a worſe eſtate, ſeing the faith of parents availes not their children without baptiſm: for Auguſtin holds, if a parent were carrying his child to be baptiſed, and the infant to die on the way, this infant were condemned. They all condemned the 7. and 8. articles; In the ſacrament grace is given unto him only who believes that his ſins are remitted▪ Grace is not alwayes given in the ſacraments, nor unto all, in reſpect of the ſacrament itſelf, but when and where and to whom it pleaſeth God. The 9. article denying a character in a ſacrament, gave occaſion of more talking. Soto ſaid, It is grounded on holy Scripture, and was ever held as an Apoſtolical Of the character of the ſacrament.tradition, albeit the word character was not vſed by the Fathers. Others ſaid, Gratian makes no mention of it, and Scotus ſaith, It is not neceſſary by the words of Scripture nor Fathers, but only by authority of the Church: this is vſual unto that Doctor by a kind of courtſy. Then it was queſtioned, What is a character? where is it? Some called it a quality: and thoſe were of four ſeveral opinions, as there be ſo many ſorts of qualities. Some called it a ſpiritual power, ſome, an habite; others, a ſpiritual figure; and others called it a metaphorical quality. Others called it a relation: Some ſaid, It is ensrationis. No leſs variety was for the ſubiect of it: ſome placed it in the eſſence of the ſoul; ſome in the underſtanding; ſome in the will; and ſome in the tongue or hands. Then how many ſacraments have a character? Some ſaid, Only three, which are not iterated. Others ſaid, That is probable, but not neceſſary. Others ſaid, It is a neceſſary article of faith, becauſe Innocentius 3. mentioneth it, and it was ſo defined by the councell of Florence. Article 10. All Chriſtians of what ſoever ſexe have equal power in the miniſtration of word and ſacraments. Albeit none VVho may adminiſter.hold this article ſo much as the Romish Church doth, eſpecially in baptiſm, yet they condemned it as contrary unto Scripture, to tradition, and the uſe of the Church. As alſo they condemned article 11. A bad Miniſter conferreth not a ſacrament. Article 10. Every paſtor hath power at his pleaſure to protract or contract or change the forms of the ſacraments. It was diſtinguished as having a double ſenſe: by formes may be underſtood p. 259the eſſential words, as it is ſaid, A ſacrament hath a ſenſible element for the matter, and a word for form; or may be underſtood the rites, which include ſome things not neceſſary, but decent. In the firſt ſenſe they made a canon, condemning the article; and for the other they made another canon, that albeit accidental things admit mutation, yet when a rite is received by publick authority, or confirmed by common cuſtom, it should not be in every mans power to change it, excep the Pope only. Concerning article. 3. of the Miniſter's intention, they would not change from the councel of Florence, holding the Miniſter's intention neceſſary. But what Of the miniſters intention.intention? The common opinion was, Intention to do as the Church doth, is ſufficient. Here aroſe a difficulty; Becauſe mens opinions are different in that, What the Church is, their intention to do as the Church doth, might alſo be different. Some ſaid, It might rather be ſaid, It is not different, when one hath the ſame aime to do what was inſtituted by Chriſt, and obſerved by the Church, though a falſe Church be taken for the true, if the rite be the ſame. The Bishop of Minori ſaid, It is no difficulty among the Lutherans for the Miniſter's intention; but it is otherwiſe amongſt us, holding that the ſacrament gives grace, and it ſeldom happeneth that grace is obtained by any other means: ſurely little babes and many having but ſmall underſtanding are ſaved no other way; If a prieſt having the charge of 4. or 5000. ſouls, were an infidel or hid hypocrite, and had intention not to do as the Church doth, it muſt follow, that the children are damned, and all penitents and communicants were without fruit; Neither is it ſufficient to ſay, Faith ſuppleeth the defect: becauſe faith ſuppleeth nothing to the children according to our doctrine; neither availeth it unto others ſo much as the ſacrament: and to attribute ſo much unto faith, were to take it from the ſacraments, as the Lutherans do. He nameth other in convenients, and then ſaid, He who ſaith, God ſuppleeth by his omnipotency, will ſooner make one believe, that God hath provided, that ſuch accidents should not happen, by ordaining that to be a ſacrament, which is adminiſtred according to the inſtituted rite, albeit the Miniſter hath another intention; This doth not croſs the common doctrine or Florentin counſel, becauſe that intention is only to be underſtood which is manifeſted by external work, tho inwardly it may be contrary. He confirmed this by example of Athanaſius being a child, and the cenſure of his fact by the famous Alexander Bishop of Alexandria. The Divines, abode ſtill for the intention either actual or virtual, as if without it a ſacrament can be of no force. And (to ſpeak by anticipation) this Bishop wrote a little book of this queſtion the year following, and ſaid, The determination of the Synod is underſtood, and should be expounded in this his ſenſe. The 14 article was readily condemned, Sacraments were ordained only to cherish faith. There was not much debate of baptiſm, or confirmation: ſome of them were calumnies, and others were contradictory to all their Divines. They agreed …aſily in framing the anathematiſmes; Difficulty in framing the decree….but no way could they agree in the poſitives of doctrine nor of reformation. In the doctrine every sect was ſtieve for their own opinions▪ wherefore ſome ſaid, Poſitive articles are not neceſſary, leſt one party be condemned. Others ſaid, The order that is begun, can not be left, and diligence may be uſed to ſatiſfy all parties. Some ſaid, Albeit the factions were contentious in delivering their opinions, yet all ſubmit unto the determination of the Synod. Others ſaid, Such proteſtations of ſubmiſſion are terms of reverence, and should be anſvered with no leſs reſpect. p. 260Here was mentioned the example of Luther, who having to do with the German Friers, and Doctors of Rome, did ſubmit himſelf unto the Pope, and when Leo took the words as real, and did againſt the mans mind, Luther was more invective againſt the Pope, then he was before againſt the pardon-mongers. Neither could the Legats and the Italian Prelats accord with the Imperialiſt and Spanish Bishops in the articles of Reformation, the one party ſtriving to recover their antient liberty, and to crub the Roman Cardinals; and the other being zealous of the prerogatives of the Court. The Pope is advertiſed of all theſe, and by advice of Deubts at Rome.the Super-Synod framed the articles of doctrine: and judged it hard to deny all the articles of reformation, or to grant them all: at laſt he directed the Legats to yeeld in ſome, and to cauſe ſo many as they could, to be delayd unto the next Seſſion. In the mean while he conſulteth, what may enſue upon ſuch difficulties, both from the Prelats and Divines: he feareth worſe a coming: he knew, the Emperour had temporized with him, and now when he prevailes in Germany, he will by all meanes uſe the Councel for ſubduing Italy, and Rome. The neareſt remedy (thinks the Pope) is to ſecure himſelf againſt the Synod. But how? to diſſolve it, is not ſeaſonable, ſo many things being as yet not ſpoken of; To ſuſpend it, will require ſome weighty cauſe, and were to little purpoſe: for they would immediatly remove that cauſe; To tranſfer it into another place, where himſelf had abſolute power, ſeemes fitteſt. He could not judge Rome a fit place, becauſe the Germans would talk of it: Bolonia ſeemes fitteſt, becauſe it is nigh the Alpes, and in a fertile ſoil. Then for the manner, he will not be named in it, but let the Legats do it by authority of their former Bull of the date Febr. 22. 1545: in ſo doing, the blame might be imputed unto them, and yet he uphold them; or if by any emergent occaſion he shall change his mind, he may do it without dishonour. This he directeth a couſin of Car. De Monte unto the Legats with Letters of credit. At the firſt, the Legats were amazed, not knowing what shew to pretend: but then they talk of the intemperatnes of the aire, as appeares (ſaid they) by the infirmity of ſome Prelats, and the …eſtimony of Fracaſtorius Phyſicion of the Synod (and the Pop's penſionary). So the Seſſion VII. was held on March. 3. An. 1547.

VII. The next day in a General congregation they begin to talk of removing the Councel. The Imperialiſts ſaid, There is not ſo epidemik a The Councel is removed.diſeaſe, as was pretended. Nevertheleſs the Legats will have it voiced, and by degrees prevailed to leap into Bolonia. A Seſſion was held March 13: a decree was read for removing, and to keep the ninth Seſſion at Bolonia Aprile 21. Thirty and five Bishops, and three Generals did aſſent: Card. Pacceco and 17 Bishops were for the negative. The Imperial Ambaſſadour required that theſe remove not, untill his Ma. were informed, and gave order. Thoſe Newes were offenſive unto the Emperour, taking it as a contempt of him, and judging that a weapon was wreſted from him, by managing of which he had the fairer opportunity to have brought all Germany into obedience. He wrote unto the Fathers at Trent, commending their conſtancy, and requiring that they remove not. Thoſe conſult, Whether they ſhould do any Synodal Act: but all did judge, it would turn to a ſchiſm. Letters were ſent mutually between them at Trent and them at Bolonia, and both vſed the name of the Synod. The Pope ſent more Prelats unto Bolonia: where in many congregations nothing was handled, but how their removing might be defended. The p. 261Emperour directeth his Letters unto Bolonia and unto Rome, repreſenting ſome inconvenients of removing the Synod, and profering ſome advantages, if it be ſet on foot at Treat again. The Bolonians anſwer, They can do nothing without order from the Head of the Church. The Pope anſwered, He had already committed his full power unto the Councel. The Ambaſſadors called thoſe anſwers aſcoffing of their Maſter, and according to their Order they made Proteſtation, that the Tranſlation is unlawfull, and that all things are void, which have followed or shall follow thereupon, ſeing the authority of thoſe few can not give lawes unto all Chiſtendom; and becauſe the Pope and thoſe Fathers are deficient, the Emperour will not fail to provide for the Church, as it becomes unto him by antient lawes, and conſent both of holy Fathers and of the whole world. Nevertheleſs the Councel was not reſtored, untill Car. De Monte became P. Julius February 2. in the year 1551. The Emperour ſent to congratulate his coronation, and to reduce the Synod. This P. is now put to his thoughts: on the one ſide he conſidereth, that he was not only called the chief Agent of Tranſſering it, but he had alſo hitherto mantained it; and the ſame motives of Pope Paul were as yet preſſing, to wit, the deſignes of the Emperour, and of the Prelats, aiming at their own intereſts, to the preiudice of the Papal See. On the other hand, if he called not the Councel again, it were ſcandalous to the world, and beget a bad conceit Conſultation about the reſtoring of it.of him in the beginning of his Papacy, it would provoke the Emperour, to vſe National Councels, yea and forces againſt him. As for the diſſuading reaſons, he thought, It could not be called levity in him, becauſe before he was a Servant, and obedient unto his Lord, but now he is Lord; and the preſent dangers muſt be shunned. So he calleth a Congregation of the Cardinals, eſpecially the Imperialiſts, that they may fall upon that advice, where unto he was inclining. They judge it fitteſt to reſtore the Councel, becauſe before the election in the Conclave he had ſworn to do it, and again at his coronation, beſides other reaſons. He obiecteth principaly the danger of the Papal authority. Some anſwered, God, who had founded the Roman Church, and avanced it above others, will diſſipate all contrary counſel. Some in ſimplicity think ſo, and others knew not what to ſay. Car. Creſcentius ſaid, Greateſt exploits are difficult, becauſe of ſome cauſes unknown or lightly accounted of: for the preſent, there is more fear, that the Princes and world will depart de facto, than in the Synod by diſputs or decrees: there is danger both wayes, but the moſt honourable and leaſt dangero…s muſt be choſen; The appearing dangers in the Synod may be preveened, by holding the Fathers upon other purpoſes; many, eſpecially the Italians may be perſuaded with hope; Princes may be counterpoiſed; differences may be fomented, and a wiſe man will find remedies upon emergent occaſions. This opinion was embraced, and Nuntij were diſpatched into Germany and France, to repreſent the ingenuous applauſe of the Pope unto their common deſire. VntoUnto the Emperour it was propounded, that in reſpect of the vaſt charges of the Papal Chamber upon the Legats, the poor Italian Bishops, and other extraordinaries, it were expedient to calculat the time of beginning and proceeding, and that no hour be ſpentidly; As alſo it is neceſſary, that before hand his. Ma. were aſſured of the Germans, both Catholiks and Proteſtants, and bind themſelves unto the Decrees; eſpecially what things are already eſtablished should not be called into queſtion; As he had condeſcended to further the affairs of his Ma. by holding the Synod in that place, ſo he craves p. 262that his ſincerity be not abuſed unto a burdening of himſelf; and hopeth, if any shall attempt againſt him by caviliations or calumnies, his Ma. will not marvel, if he uſe the remedies, that shall occur for defenſe of the authority which he hath received immediatly from God. The Emperour returns anſwer, extolling his wisdom both in remitting the Synod and in his conſiderations; As for himſelf and Germany, in a Decree at Ausburgh a yeare ago they all, even Proteſtants had ſubmitted themſelves, as the Copy (which he ſent) shewes: but of the particulars that are determined, it will be expedient to ſpeak of them, when parties are brought together; And he promiſeth to be a Protector of his Holineſs and of his life, if occaſion require. About that time the Emperour propounded in another Diet at Ausburgh, that now the Synod was to be opened at Trent. It pleaſed the Popish; but the Reformed ſubmitted themſelves conditionally, 1. that the Pope should not preſide, but himſelf be ſubiect unto the Synod. 2. the things that were acted againſt them should be rëexamined. 3. The Divines of the Auguſtan Confeſſion should have deciſive voices. Now the Emperour gives unto the Pope account of the abſolute ſubmiſſion of the one party, and of the conditions required by the other; and he demandeth a copy of the Bull of convocation, before it be published, to the end, he may make a Decree concerning it in the Diet, and cauſe it be received by them all. Thoſe things did not pleaſe the Court of Rome; and a Bull was ſent conform to the late one: for the Pope ſaid, If the Germans will refuſe, he is delivered from his fears of the Synod, as alſo from the ſcandal for the want of it; or if they accept it, they shall not be able to practize any thing againſt him. All both Papiſts and Proteſtants ſpoke againſt the Pop's pride appearing in that Bull: but the Emperour calmed their animoſities by fair promiſes. He ſent unto the Pope for more ſmooth words in the Bull; but all in vain. The opening of the Synod was appointed to be May. 1. An. 1551. In the beginning of the year the Pope conſulteth, how to have truſty Preſidents, and to ſave great charges: many Legats muſt have much moneys, and he dareth not truſt one alone: wherefore he ſent Marcellus Creſcentius Car. de S. Marcello Legat, and two Nuntij Sebaſtianus Pighinus arch Bishop of Siponto, and Aloi…us Lipomanus Bishop of Verona, all of equal authority, and as large as the Letters of his predeceſſor did bear: he commanded them to open the Synod at the day appointed, even though there were no other Prelats preſent.

VIII. Very few Prelats came: nevertheles a Seſſion was held, and a The Councel is opened.Decree was published, to wit, The Synod is open, and the next Seſſion shall be September 1. At that day another Decree was made, The third Seſſion shall be October 2. In this ſecond Seſſion Letters were preſented from Henry King of France: the Inſcription was offenſive, becauſe he called A proteſtation of France againſt it.them not a Synod, but a Convent: they refuſe to open the Letter, as not directed unto them. Then ſaid the Bishop of Mentz, If yee will not receive Letters from the King of France, calling you a holy Convent, how will yee he arken unto the Proteſtants calling you a malignant Convent? Then the Legate ſaid, The word may be taken in good part, and otherwiſe wee proteſt, that it shall not be prejudiciall. The Contens of the Letter was, to shew the equity (on his part) of the preſent warrs againſt the Emperour and Pope, in protecting Octavius Farneſ. Duke of Parma; he was devote unto the Apoſtolical See, albeit he be compelled to take Arms agaigſt Pope Julius; he had ſent unto Rome, and there had proteſted, that if the Pope do judge the protection of Parma (which he had ſo p. 263lawfully undertaken, even by the Pop's permiſſion) to be a juſt cauſe of ſtirring up all Europ into warr, he was ſory, but it can not be imputed unto him, who is moſt willing to accept the Decrees, if due order be obſerved in making them: If the Pope will continue in warring, he can not ſend his Prelats unto Trent, where they have not ſecure acceſs; nor can France be tied unto their Decrees; but he will uſe the remedies of his Anceſtors by National Councels. When the Letters were read, the Orator makes proteſtation to the ſame purpoſe. The Speaker of the Synod; after ſome private conference with the Legate, ſaid, The Kings modeſty is acceptable, but they can not accept the perſon of the French Abbot, who had made the proteſtation, and according to Law they ſummon him apud acta to be preſent October 2, to receive anſwer and they forbid to make any note of theſe actions. There was variety of opinions concerning this proteſtation. The Imperialiſts ſaid, It is null, becauſe an Act of the greater part of any Vniverſality is eſteemed lawfull, when the leſſer, being called, will not be preſent, and the French Bishops might have come without paſſing thorow any of the Pop's territories. Others ſaid, To cal in word, and exclude indeed, is not to envite; and albeit one may come from France to Trent, not paſſing thorow the Pop's territo…ies, yet he muſt come through the Emperours La…s, which is all one in reſpect of the time; The Major part hath full authority, when the leſſer part can not or will not appear, and is ſilent, becauſe ſilence preſuppoſeth conſent: but when it proteſts, it hath it's place, eſpecially if the hinderance be from him who calleth. The French Orator ſaid, This can not be a lawfull Synod, becauſe the Preſidents confer privatly with the Emperours Embaſſador, nor communicat with any other, and yet the Speaker ſaith, The holy Synod receives the Letters: and when the Letters were read, the anſwer of the Preſidents only was given in name of the Synod: They can not ſay, theſe are matters of ſmal importance, ſeing it is a matter of dividing the Church. But truly thoſe and other delaying anſwers were deviſed, untill they were informed from Rome. In the mean while the French King was the more bitter againſt the Reformed, leſt he be ſuſpected of Lutheraniſm. The Prelats at trent held congregations now, and treated of the E…chariſt, but after another manner A new methode of debating.than they had done before: becauſe the Prelats underſtood not the ſubtilities of the Divines, the Preſidents gave articles collected (as they ſaid) out of the books of Zuinglius and Luther, and they commanded the Divines to confirm their opinions by holy Scripture, by Apoſtolicall traditions and approved Councels, by authorities of the holy Fathers; to uſe brevity, and avoid ſuperfluous queſtions; they who were ſent by the Pope should ſpeak firſt, then they who were ſent by the Emperour, and in the third place the Secular Divines after the order of their promotion, and laſtly the Regulars after the precedence of their Orders. This method pleaſed not the Italian Divines, and they ſaid, It is a novelty, condemning all School-Divinity, which in all difficuities vſeth reaſouning in the firſt place, as Thomas and others have done; and the collecting of Sentences out of the Fathers and Scriptures, is a faculty of the memory, and full of toil in writting: it was uſed in old times, but it is known to be inſufficient and unprofitable, as appeares by thoſe Doctors, who in theſe 350. years have defended the Church; yea it is to grant the victory unto the Lutherans, who do alwayes overcom by thoſe weapons: for they know many tongues, and read many Authors. But thoſe reaſons had no place.

IX. In ſundry congregations they cenſured ten articles of the E…chariſt: p. 264little is noted worthy of memory, untill they came to the framing of the Decrees. Some would had anathematiſms only, condemning the contrary doctrine, as they had done in the other ſacraments. Others ſaid, The firſt order was better, decerning the poſitiues with the anathematiſms, as was done in Juſtification. The Italians cherished this opinion, becauſe they thought it to be ſome mean of regaining their former reputation. The Cownt of Montfort Ambaſſade of the Emperour, and the Orator of King Ferdinand diſſuade to make any Decree concerning the communion with both kindes, becauſe it would offend the Proteſtants, who certainly shall not be brought unto the Synod, if that be put in Decree, and ſo both the Emperour and Councel have laboured in vain. Theſe shew alſo that the Of a Safe-conduct.Emperour had given a ſafe-conduct unto the Proteſtants, and they are not content with it, alledging that it was decreed in the Councel at Conſtance, and alſo executed, that a Councel is not tied to the Safe-conduct of any man: and therefore they demand a Safe-conduct from the Synod, and the Emperour hath promiſed it unto them, as alſo he hath commanded them to crave and purchaſe it. The Preſidents referred the anſwer unto the next Seſſion [or rather unto the Pope] and the Ambaſſade ſaid, It is not fit, that the points of the Euchariſt be debated before their coming, eſpecially ſeing they want not matter of reformation, where is no controverſy. The Legate anſwered, This method is already decerned. An account of all thoſe is ſent to Rome, where the Safe-conduct found variety of opinions. Some ſaid, It should not be granted, becauſe the like was never done but at Baſile, and that should not be followed, becauſe it is a prejudice unto the Synod, to tie themſelves unto rebels, eſpecially when there is no hope to gain them. Others ſaid, Not for hope to gain them, but to take from them all excuſe, it were not amiſs to give them all probable ſatiſfaction, ſeing the Emperour is ſo earneſt for it: As for prejudices, it may be ſo framed, that it shall tie little or nothing: for if it be conceived generally of Eccleſiaſtical and Secular perſons in the German Nation, and of every condition; it may be ſaid afterward, that the Proteſtants are not comprehended, or that it is meaned only of the Catholiks, and a ſpecial mention is neceſſary for the Proteſtants; Or the Synod may give a Safe-conduct, and the Pop's authority shall be ſafe. According to this opinion a form of a Safe-conduct was ſent to Trent, and a direction to omit the queſtion of the cup, and to expect the Proteſtants, but not beyond three months; neither to be idle in the mean while, but hold a Seſſion within 40. dayes, and treat of pennance. While this conſulation was a Rome, they were proceeding at Trent, as is before: but when they came to declare the manner, how Chriſt is in the ſacrament, and of tranſſubſtantiation, a contention aroſe between the Dominicans and Franciſcans. The Dominicans ſaid, All the Contention for tranſſubſtan…ationſubſtance of the bread is turned into Chriſts body, and the body is in the place, where the bread was: and becauſe the whole bread is turned, that is, the matter of the bread is turned into the matter of his body, and the form of the bread into the form of his body, therefore it is called tranſſubſtantiation: and ſo there be two ſorts of Chriſt's exiſtence, both real and ſubſtantial; the one natural, as he converſed on earth, or is now in heaven; and the other as he is in the ſacrament, which is a proper manner of his exiſtence, and can not be called natural nor ſacramental, as if yee would ſay, He is not there really but as in a ſigne, ſeing a ſacrament is but a ſigne; Vnleſs by ſacramental, yee underſtand a real exiſtence proper unto this ſacrament. The Franciſcans would have it ſaid, One body by Gods omnipotency p. 265may be truly and ſubſtantially in many places at once, and when it comes into a new place, it is in it, becauſe it goeth thether, not by a ſucceſſive mutation, a…leaving the firſt place, but in an inſtant it getreth the ſecond without loſing the firſt; and God hath ſo ordained, that where the body of Chriſt is, no other ſubſtance …hall abide there, but by annihilation, becauſe the body of Chriſt ſucceeds in ſteed of it: ſo it is truly called tranſſubſtantiation, not becauſe the one ſubſtance is made of the other, but becauſe the one ſucceeds unto the other; The manner of Chriſts being in heaven and i… the ſacrament, differ not in ſubſtance, but in quantity only, becauſe in heaven the magnitude of the body poſſeſſeth a place proportionable unto it, and it is ſubſtantially in the ſacrament, not poſſeſſing a place: therefore both ſorts are ſubſtantial and natural in regard of the ſubſtance, but in reſpect of the quantity, the exiſtence in heaven is natural, and in the ſacrament is miraculous, differing only in that in heaven the quantity is truly a quantity, and in the ſacrament it hath the condition of ſubſtance. Much diſpute was for hearing and underſtanding this matter, but none could give ſatiſfaction, namely, unto the Nuntio de Verona, who for the time had the place of moderating. October 11. was the Seſſion: the decrees of faith with the anathematiſms, and of reformation were read; with expreſs reſerving ſome points of faith untill the coming of the Proteſtants; and the Safe-conduct was framed according to the direction from Rome; yet ſo that the Preſidents cauſed all the ſame things be firſt concluded in the congregations. The French Orators appeared not to receive anſwer to their proteſtation: for they had received order, not to conteſt: nevertheleſs the Councel framed an anſwer, denying that they were aſſembled for private ends; beſeeching the King, to ſend his Prelats unto the Synod, where they shall have all liberty: adding, albeit thoſe shall not come, the Synod shall not want it's own reputation: and requiring that he aſſemble not Nationall Synods, which his Anceſtors have abrogated, and that he be not unthankfull unto God and the Church his mother, but rather he should pardon perſonal offences for the publick good. When the Proteſtants received that Safe-conduct (to ſpeak by anticipation) they perceived …he meaning of the Court, and demanded one conforme to that which was granted at Baſile unto the Bohemians, without alteration of any word, excep perſons, place and time. The Pope would never grant that: therefore the Proteſtants would never come unto the Synod, excep ſome few, as followes. After the Seſſion was a publick congregation: it was reſolved to treat of pennance and extrem unction, and to proceed in the Reformation. The former Act of their manner in diſcuſſing the articles was confirmed, becauſe the Divines had contentiouſly tranſgreſſed it. Order is taken to hold congregations twice a day, that the moe things may be diſpatched before the coming of the Proteſtants. Before, the School-men were curious, and ſcarcely intelligible; Of pennancebut then they becam inpertinent and ridiculous: for they ſpeaking of pennance, for confirming their opinions brought all the places of Scripture, where the Latine Tranſlation hath confiteor or confeſſi…: they alledge, it was prefigured in the old Teſtament, and he was called the moſt learned, who brought manyeſt types of it: they alledge all the ſignes of humility, and out of the Fathers they report many miracles, and the proſperous ſucceſſes of them who were given much unto confeſſion, and the bad ſucceſs of them who had deſpiſed it &c. After ſuch diſcourſes the Preſidents with ſuch Deputies, as they pleaſed to name, framed the Decrees, and p. 266ſent them to Rome; and when they were canvaſſed there, they were propou…ded in the general congregation. Sundry Divines ſpake againſt ſundry parts of them, as for example, The Divines of Lovan and Colein ſpake againſt the reſervation of ſome ſins unto the Pope. Thoſe of Colein ſaid, The words, Whoſe ſins yee forgive, &c. are not meaned of the ſacrament: and they were not ſati…fied, that publick confeſſion was omitted, Of conſeſſion and abſolutionalbeit ſo much mentioned by the Antients, and ſo neceſſary. The Franciſcans ſaid, Contrition, confeſſion and ſatiſfaction are not the parts of the ſacrament, becauſe they are the acts of the receiver, and not applied by the Miniſter: They complained alſo, that it is called hereſy, to ſay, Sacramental abſolution is declarative, ſeeing Jerom, Gratian and all the School-Divines have taught, abſolution is a declaration. Many Fathers judged thoſe remoſtrances conſiderable. But Car. Creſcentius ſaid, Thoſe things were maturely eſtablished, and may not be altered for ſatisfying the fancies of particular perſons: but if all be not ſatiſfied, it may be propounded generally in the congregation, Whether the Decrees may be altered? and then they may come to particulares. And in privat he shew his mind unto ſome friends, that they should not ſuffer men to ſpeak ſo freely, which were dangerous, if the Proteſtants were come: It is ſufficient for the liberty of the Synod, that men deliver their opinions, when the articles are diſputed, but when all men are heard, and the decrees are framed by the Deputies, allowed by the Preſidents, examined and authorized at Rome, it is too great licence to call them into queſtion. In the article of Reformation concerning epiſcopal juriſdiction, the old contention was renewed, the Prelats ſtill aiming to recover their antient power, and the Preſidents ſtriving to yeeld as little as they could: but one thing moved them give way to many articles, to wit, the Canoniſts have a law, Whatſoever is ſpoken generally, touches not the Pope nor his Court, unleſs they A miſtery in forming the Decresbe named. Therefore the Preſidents would never ſuffer the Pop's name be expreſſed; and the prelates were ſatiſfied, hoping that the decrees being framed generally, might (at leaſt) make way for after-times. So the Seſſion was held November 25, and the next appointed to January 25.

X. November 26. a general congregation gave order to diſcuſs the Maſſe, New projects.and the communication of the cup, as if nothing had been ſpoken thereof: nevertheleſs in the enſuing Seſſion nothing was ſpoken of that matter. At Chriſtmes the pope hearing that the Orators of the Duke of Witteberg and of Strawsburg were ſuiting at Trent for a Safe-conduct, and the Emperour was ſoliciting the Councel for the ſame; created 14. Cardinals, under pretence of enemity of the French King, and ſo he might counterpoiſe the French Cardinals, who were many; but truly it was to ſtrengthen his own party in the Synod, as he wrote unto the Legate: he ſent thanks unto the Nuntij for their former fidelity, and promiſes if they shall continue: for he feared, they would take it ill, that they had not alſo received red hats. Much adoe was at Trent for purchaſing the Safe-conduct: but the Pope wrote unto the Preſidents, to entertain the Proteſtants with all poſſible courteſy, knowing that it is neceſſary at ſome times to ſuffer indignity, and patience brings honor in the end; They should abſtain from all publick colloquie in matters of Religion either by writ or mouth; that they should endeavour to gain ſome Proteſtant Doctors, and ſpare no coſt. But the Pope being peremptory, whatſoever might happen, not to yeeld; and hearing that the Emperour had promiſed unto the Proteſtants, that he will endeavour to attemper the papal autho…ity, and that p. 267he ſought to advance his own honor by debaſing Papacy; VponUpon thoſe motives the Pope enclineth unto the French King, and hearkned unto Car. Tournon dealing for a Treaty with him; and he conſidered, that if that Treaty shall hold, the diſſolution of the Synod may follow without any shew of his deſire. In the mean while the Seſſion was held January. 2…. An. 1552: but the decrees were deferred untill the next Seſſion March 6. and they determined to treat of Marriage, and proſecute the reformation, and publish the definitions of both Seſſions together. Concerning matrimony, 34. articles were propounded in a congregation, and after ſundry debatings, 6 canons were framed. Wherefore the proteſtant Orators complained: but the papalins would proceed the faſter; Vntill the Emperour gave command unto his followers that they proceed not, but rather proteſt againſt the Papalins, if perſuaſions can not prevail. When thoſe things were known at Trent, in a generall congregation it was reſolved to ſurceaſe from all Synodal act, during the pleaſure of the Synod. This was diſpleaſing unto the Pope, and he wrote unto the Preſidents, to ſuſpend the Synod as few dayes as they could, and for reputation of the Councel, they should reſume their Actions without all other reſpect. At this time the Elector Bishop left Trent, fearing what was like to befall: ſo did the Orator of Ma…rice Duke of Saxony. But four Divines of Witteberg, and two of Strawsburgh came to Trent: they would not addreſs themſelves unto the Legat (as others had done before) leſt it were called an acknowledging of the Pop's Preſidency: but they went unto the Emperours Ambaſſador, and craved to begin the Conference. He perſuades the Divines to yield in ſome niceties. Nevertheleſs nothing could be done; the Legate oppoſing alwayes, either concerning the manner of the Treaty, or the matter at which to begin, ot pretending his own infirmity of body; and at laſt he was ſo paſſionat, that many thought, he was not right in his wits, and departed (as alſo the Proteſtants) pretending difficulty of abiding becauſe of new warrs in Germany. Then the Nuntij fearing to be left alone, ſent to Rome, for information in thoſe ſtraits. After advice from Court, a Seſſion was held Aprile 28, and the Synod was ſuſpended for two years. The Spainish Prelats being 12. in number, A Spanish Proteſtation against the adjournying of the Synodeproteſted againſt this decree: but the Pope had now accorded with France, and therefore he made no account of the Imperialiſts.

XI. The ſuſpenſion for two years continued ten, becauſe the motives were changed. The Pope was out of all hope to regain Germany. And Ce…ar was ſo earneſt before for the Synod, becauſe he intended to erect a fifth Monarchy, and by means of Religion to immortalize his fame: for he thought to ſubdue all Germany by treaties or Arms, and then to make a new purchaſe of Italy; and perhaps of France. But when he …aw Gods hand for the Proteſtants, and a diviſion of his own family, he layd aſide Various thoughts concerning the Synode.all thought of the Councel, and the Romans cared as little for it. But after the death of Pope Marcel An. 1555. it was one of the Capitulations in the Conclave, that the future Pope should by advice of the colledge call a Synod within two years, to finish the begun Reformation, to determin the other controverſies of Religion, and to endeavour the acceptation of the Tridentin Canons in Germany. But when this was motioned unto Pope Paul IIII. he ſaid with much indignation, I have no need of a Synod; I am above all. Cardinall Bellai replied, A Councel is neceſſary, not to addauthority unto the Pope, but to find meanes of procuring an uniformity in all places. He anſwered, If it were neceſſary, it muſt be held p. 268at Rome, and nowhere elſe: I never conſented to hold a Synod at Trent, becauſe it is among the Lutherans: and a Synod should conſiſt of Bishops only, and no others should be admitted, no not for advice, unleſs Turks Nota; who were the members. of that Councell.alſo be admitted: it is a foolish thing, to ſend unto the mountains 60 of the leaſt able Bishops, and 40 of the moſt inſufficient Divines (as hath been done twice) and to believe that the world can be regulated by ſuch, better then by the Vicar of Chriſt and the colledge of Cardinals, who are the pillares of Chriſtendom, and by the counſel of Prelars and Divines, who are more in number at Rome then can be brought to Trent. Nevertheleſs An. 1557. when he heard, that the King of France had made Acts in Parliament concerning Religion, he would have called a Synod: but he was ſo perplexed with difficulties in Rome, that he could not. After his death the ſame Capitulation was renewed in the Conclave An. 1559, to reſtore a Synod upon account of the neceſſity in France and Belgio, and the open defection of Germany and England. So Pius 4. began to adviſe privatly with his truſtieſt friends, whether a Synod were expedient for the Apoſtolical See? if not, whether it be ſafer to deny it abſolutly, or to make shew of readineſs, and to hinder it by impediments? Or if it be expedient, whether he shall wait, untill he be entreated, or call it as by his own motion? It was reſolved, Becauſe he can not eſchue it, he should prevent the petions of others, and ſo he might have the fairer occaſion to cover his own purpoſe in croſſing the deſignes of others. So far he goeth, and no more: he shewes unto the Cardinals and All Ambaſſadors, that he is deſirous of a Synod, and he willeth them to adviſe what things have need to be reformed, and of the place and time, and of other preparations: but he intended it not, untill the Parliament of France had decreed to hold a Nationall Synod. Then the Pope was adviſed by the Cardinals, that it is ſafer to haſten the Generall then to permit a National Synod. But then comes into conſideration, Where it muſt be, ſeing a Synod is much after the mind of him who is ſtrongeſt in the place. Bolonia was named, but Trent was judged fitteſt. Both the Emperour, and Francis King of France except againſt the place; and they craved alſo that the former canons be reexamined; and moreover the Emperour demanded other things to be granted, to wit, the communion of the cup, the marriage of the clergy, &c. The Pope anſwered, he was content where it may be, if the Italians shall have free acceſs and receſs: he will ſooner quite his life, then grant the ſecond; and the third can not be granted but in the Councel. In his heart he was glad of thoſe difficulties, except that the affaires of France require haſt: for he had hope of France, but deſpared of the others. The mean while was the Counſel at Fountainbleaw, [as is above Pag. 154. When the Pope underſtood of the diſcourſes there, he reſolves to call a generall Councell: but then he queſtioneth, Whether it shall be termed a new Councel, or a reſumption of the former? The Emperour and Frances will have it called a new one, becauſe the Proteſtants will not accept that which hath condemned them. The Pope and Philip King of Spain will not have the canons to be called into queſtion, that have been decided. The Cardinals propound a midle courſe, to terme it neither a new one, nor a reſumption; and November 24. it was decreed in conſiſtory to call it, Indictio Concily Tridentini, and to begin at Eaſter next. But the words of the Bull gave ſati…faction to no party. The Pope ſaid, None should except againſt the word Continuare in the Bull, becauſe it hindereth not to examine former decrees. And he ſent his Breves to all the Princes of Germany aſſembled p. 269then in the Diet at Neumburgh, with this inſcription, VntoUnto his beloved ſon, the Duke, or Count &c. None of thoſe Princes would open any of them, but ſent them back unto the Legat's lodging. On the laſt day of their aſſembly this anſwer was given unto the Legates; The moſt honourable Electors, Princes, Ambaſſadorsand Counſelors of the moſt ſacred Empire of Rome, acknowledge, that the Church hath need of Reformation: and for this cauſe many godly, learned and wiſe men of all ages and conditions have for a long time wished that the Church may be in a better eſtate; and have prayd that the pure doctrine of the Goſpell might be reſtored, and impious errors be put away: of which matter the Bishops of Rome should have a ſpecial care, becauſe of a long time they have aſſumed the title, Paſtor of the Church: but experience shewes, that they have more care in eſtablishing their tyranny, and introducing errors, then of ſeeking the glory of God: this is ſo notoriouſly manifeſt, that the Pop's deareſt friends can not but confeſs it, if there be any shame in them. Alſo they ſaid, They marveled, what moved the Pope, and what hope hath he, in calling them to his Synod, ſeing he can not be ignorant, that they do not acknowledge his jurisdiction; neither is it needfull to shew, that (according to their mind) he hath no power by law of God or man to call a Synod; and the rather that he is the author of the diſſenſions in the Church, and moſt tyrannouſly warreth againſt the Trueth; We acknowledge no other juriſdiction, but of the moſt renoumed the Emperour Ferdinand; As for them who are Legates, they would honour them as Noble men, and would have shewd them more honor, if they had not come in name of the Pope. Thus the Legates with their Interpreter Gaſpar Schoneich a Noble Sileſian went to Lubek and ſent to Frederik King of Denmark, craving acceſs to shew him their commiſſion. He returned anſwer, that neither his father nor himſelf had any medling with the Popes, nor now will he accept any mandats from him. The Pope ſent alſo Jerom Martineng unto Eliſabeth Queen of England: when she underſtood of it, she ſent into Flanders, and diſcharged him. All theſe Commiſſions were eſpecially, that thoſe Princes would ſend unto the Synod: but experience had taught them, that no good did accompany Papal Synods. In his Breve unto the King of France he demanded alſo his conſent unto a league, which the Pope intended, but never was publickly propounded in Trent, to wit, for taking Arms againſt the Turk and all hereticks: meaning, the Proteſtants.

XI. At Eaſter the Pope ſent unto Trent two Legats Hercules Gonzaga Car. of Mantua and Frier Jerulam Car. Seripando: they arrived on the third The Synod is opened.day of the feaſt of the reſurrection, and found none but nine Bishops before them. Wherefore the Pope diſpatches moe Italians; and they all thought their journey vain, becauſe the Emperour had not as yet ſent his Commiſſions. When thoſe were brought, the Pope ſent three Legats more, Staniſlaus Oſius Car. of Varnia, Lewes Simoneta a Canoniſt who had paſſed thorow all the Offices of the Court, and Mark de Altemps his ſiſtersſon. The firſt was ſent in July An. 1561. and Simoneta was commanded in September to go quickly, and at his firſt arriving, to cauſe ſay the Maſſe of the holy Ghoſt for opening the Synod, and delay no time with ſuſpenſions nor tranſlations as they had done before, but to bring it to an end quickly, becauſe they had not need to ſpend many months, ſeeing the weightieſt points were already defined, and others were diſputed and ſet in order, that little was remaining, but the publication. Simoneta p. 270arrived at Trent December 6: beſides the Cardinals were preſent 92 Bishops in all, and before him was a Letter from Rome, directing him, to A new order in the Synod.wait another Commiſſion to open the Synod, becauſe the Emperours Ambaſſadors were not come. The Pope is informed, that the Spanish Bishops, and more eagerly thoſe of France aimed to retrench the Papal authority. Then he ſent De Altempts in the end of December with commiſſion to open the Synod January 15. without any delay. On that day a Congregation ſate: after arguing on both ſides, whether it should be called a new Synod, or continuation of the former, a decree was framed, The Councel beginneth to be celebrated in January, all ſuſpenſions being removed. It was alſo decreed, that no Sermon should be delivered, before it be cenſured by Egidius Foſcarar Bishop of Modena as Maſter of the holy palace of Rome; and that none should propound any purpoſe, except the Legates. Theſe laſt words were added under pretext of keeping order, and they carried them ſo artificially, that few eſpied the craft, and only four did oppoſe, Peter Guerrero Archb. of Granata, Francis Bionco Bishop Orenſis, Andrew de la queſta Bishop of Leon, and Antonio Collermero Bishop of Almeria. Thoſe decrees were read, and the next Seſſion appointed to February 26. In the congregation January 27. the Legats propound three things, 1. to examin the books written ſince the hereſies began, and the cenſures of the Romaniſts againſt them; to the end, the Synod may make a decree concerning them both. 2. All having intereſt in them should be cited, leſt they ſay, that they are condemned, before they be heard. 3. A Safe-conduct should be granted unto all them that are fallen into hereſy, with a liberal promiſe of ſingular clemency, if they will repent and acknowledge the authority of the Catholik Church. Af…er reaſoning to and fro in ſundry congregations, concerning the books, it ſeemed ſufficient for t…e preſent to depute ſome few for reading the Index of Paul 4, and to let them that are intereſſed, underſtand by ſome little part of the decree, that they shall be heard, if they come; and to envite all Of a Safe conduct.men unto the Synod: But they would not grant a Safe-conduct (leſt it were prejudicial to the Inquiſi…ions, ſei…g every man might ſay, I am a Proteſtant, and upon my journy) but referred it unto more conſideration. February 13. the Emperours Ambaſſadors went to the Legates; and petitioned five things▪ 1 that the word Continuare should not be uſed, becauſe it makes the Proteſtant refuſe the Synod. 2. The Seſſion might be adjournied, or matters of leſs importance be handled. 3 That the Confeſſioniſts be not exaſperated in the b…g…nning, by condemning their books. 4. That an ample Safe-conduct b… granted unto the Proteſtants. 5. Whatſoever was handeled in the congreg…ti…ns should be conceiled. The Legats anſwer February 17, Seing it is neceſſary to give ſatiſfaction unto all (as they may) as they will not name the word Continuation, ſo it is neceſſary to abſtain from the contrary, leſt they provoke the Spaniards; they promiſe to ſpend the enſuing Seſſion on light matters, and to give a large time for others; they will not condem the Confeſſion of Ausburgh; they will ſpeak of the Index in the end of the Synod; a Safe-conduct can not be penned before this Seſſion, but in the decree they will add a clauſe granting power unto the Congregation to give a Safe-conduct. The Pope was offended, that they had granted ſo much: nevertheleſs they proceed (but ſlowly) becauſe it was ſo determined in the congregation. In the Seſſion February 26. a decree was read according to theſe premiſſes, and the next Seſſion was appointed to May 14.

p. 271XII. March 2. information came from Rome unto the Legats, that Confuſion of thougts at Trent and Rome.hereti…ks should not be envited unto repentance with promiſe of pardon, becauſe when it was done by Paul and Julius, no good came of it: hereticks in a place of liberty will not accept it; and who are under fear of Inquiſition, will accept it feinedly, to ſecure them of what hath paſt, and intend to do worſe more warily; The Pope is content to give a Safe-conduct unto all who are not under Inquiſition, but ſo that this exception be not expreſſed, becauſe the like in the pardon of Julius paſſed with ſmal rep…tation, as if the Pope had not power over the Inquiſition, as over others: b…t he referred the manner of expreſſing it, unto the Synod; The manner of the Safe-conducts should be like to that of the year 1552; He ordereth that the Deputies shall not touch the Index, untill occaſion be offered to make a publick decree without oppoſition by any Prince. March. 3. the congregations began to be held, and the Legats propound things according to their commiſſion: as they ſaw amongſt the variety of opinions any man enclining unto the Pop's mind (and ſome Italians were informed how to ſpeak) the Legats took the opportunity, and bring that to a decree, never mentioning any direction from Rome. March 11. they propo…nded 12 articles to be ſtudied and diſputed, concerning the reſidence of Bishops and Curats, concerning ordination unto titles, receiving of money or gift for ordination either by Ordinaries or their ſervants and Notaries in way of gratitude; concerning prices of writting, diſtribution of the revenues of Chanons, prebends, commenda's, diſtinction of parishes, plurality of Benefices, &c. The ſame Letters were brought unto the Councell, and unto the Pope from the Emperour, willling that the Councel might ſurceaſe, becauſe the German Proteſtants were treating of a league, and levying ſouldiers. Nevertheleſs after Aprile 7. they treared of theſe articles. They all ſpake partialy, regarding their own intereſt, and not the publick good▪ ſome pretending to ſpeak according to conſcience, did preſſe reſidence, but intending to empair the grandure of the Roman Court, and to advance their liberties or juriſdictions; and others eying their own preferment in the Court. So they could agree in little or nothing. The Lega…s gave account of theſe things by Poſt. Then the Spaniards complained, that they ſaw a beginning of intolerable grievance, ſeeing every particulare was not only ſent unto, but conſulted and decreed at Rome; The Synod had been diſſolved twice without fruit, yea with ſcandall: for nothing was reſolved by the Synod, but all at Rome, ſo that a Blaſphemous proverb is generally talked, The Synod of Trent is ruled by the Holy Ghoſt ſent thether from time to time in a clok-bagg from Rome. All hope of good by a Synod is extinguisht, if it be ſubſervient only unto the intereſt of that Court, and move or ſtand at their pleaſure. Wherefore the Lega…s were neceſſitated to let them ſpeak of reſidence; but they would not permit any concluſion. The Pope and his Court knew not what to do: for they knew certainly, that the V…tramontanes envied the proſperity of Italy and of the Apoſtolical See; and ſeeing they are ſo tenacious of directions from their Princes, he will have recourſe unto heaven: he hath a million of gold, and knowes whence to have another, to employ in this cauſe. Alſo the Court was ſenſible, that theſe novelties of the Prelats aimed to make many Popes, or none at all, and to ſtop the gain of the Chancery: they complain, that the Legats ſuffered ſuch things to be propounded, and they adviſe the Pope to ſend other Legats, in whom he may confide more, and who should do as other Prelats that ſtick faſt unto the commiſſions from p. 272their Princes, and the Amhaſſadors by miſſives and perſuaſives compell the Prelats to follow the dictats of their Maſters. About May 9. plauſible miſſives were directed unto Trent; and the Pope dealt with the Orators (lying at Rome) of Venice and Florence, that their Maſters would command that the Prelats of their Iurisdiction should not countenance the diſcourſes againſt the Apoſtolical See, nor be ſo eager in the point of reſidence. He ſent moe Court-bishops, to augment his number at Trent, and loaded them with money and promiſes, becauſe moe French Bishops were expected, and he feared thoſe. And to the effect, the King of France be not his oppoſite, he reſolved to give him 10000 crouns, and to lend him as many, upon aſſurance that he will undertake warrs for Religion, and with this money hyre Swiſers and Germans under the conduct of an Apoſtolical Legat and colors of the Church; and upon condition, that no Hugonote shall be pardoned without Apoſtolical conſent, and ſuch shall be impriſoned whom the Pope will name, namely, the Chancelor, the Bishop of Valentia, &c. And that in the Synod nothing shall be treated againſt the Apoſtolical authority. But the oppoſition waxed ſtill, and May 14 the Seſſion ſate, and a decree was read, that the promulgation of the decrees is adjournied unto Juny 14. Then the Fathers at Trent receive Letters from Rome, every one from his patron-Cardinal, full of expoſtulations, and exhortations; and they return their complaints mutually. So complaints are multiplied. The Pope was full of wrath againſt the Cardinal of Mantua, that when the Spaniard preſſed, that the Synod should be termed a Continuation, he had let that occaſion ſlipp, ſeing this would have cauſed the Emperour and Germans to forſake the Synod, and ſo it might have been diſſolved. On the other ſide the Prelats, eſpecially of Spain did complain, that nothing was propounded but what pleaſed the Legates, and theſe do nothing but as they are commanded from Rome: when any thing is propounded, though 70 Bishops agree, yet no concluſion followes; There be above 40 ſtipendiaries of the Pope, ſome receiving 30 Crouns a month, and ſome, 60; and others are terrified by Letters of Courtiers; The Court of Rome not enduring reformation, hold it lawfull to calumniate, reprove and condem what is intended for the ſervice of God; Seeing ſo neceſſary Reformation in lighter things is ſo taken, what commotion may be expected, when they shall touch to the quick? The contention waxed yet hoter, when the French Ambaſſadors arriving, did demand a declaration that the Councel is a new one, and the Spaniards fell a fresh upon the point of reſidence, The Seſſion was held Juny 4. with one decree, that the next Seſſion should be July 10. Reſerving power unto a general congregation, to prolong or abbreviat the time.

XIII. After this, the French Ambaſſadors according to their inſtructions did preſent 20 articles unto the Legates, 1. that the Pope would be The French propoſitions provoke the P.content to make juſt Reformation of himſelf and Court of Rome. 2. the number of Cardinals should be reduced to the number of 12, or not exceed 26. 3. no ſcandalous diſpenſation should be granted. The others were concerning plurality of Benefices; reſidence of Prelats, yearly Synods; excommunication should not be uſed but for mortal ſin; againſt ſimony; for Divin Seruice in the vulgar language; the correcting of Breviaries and Miſſals by taking away what is not warranted by Scripture, &c. The Legats anſwer, Thoſe things can not be propounded in a Seſſion; and they advertiſe the Pope by Poſt. Then the Pope was In a fury: but returning to himſelf, he began to conſider the preſent difficulties of all the Popish Princes; and to p. 273the end, he might engage them all, he reſolves to propound a League and a deſigne of the Pope is diſappointeddefenſive of all the Catholiks againſt the plots of Proteſtants in every place; and he judgeth it eaſy, to make them to condeſcend, if for no other cauſe, yet to free themſelves of ſuſpicion. He thought the Duke of Florence is wholly his own; the Duke of Savoy is in danger, and hath received ſubſidy from him; the Venetians were deſirous to hold the Ultramontanes out of Italy; Spain had need of him for defending Millan and Naples; France had preſent neceſſity, and the Emperour had more them his hands full in Germany. But his hope failed him: for the Emperour would in no way condeſcend to any thing, that might give ſuſpicion unto the Proteſtants. The French Counſel was ſo far from hindering the Proteſtants to make incurſion into Italy, that they wished the kingdom rid of them all. Spain was more afrayd of an vnion of the Italiaus, then of any harm the Proteſtants could do unto him. Venice and Florence thought that ſuch an vnion might diſturb their preſent peace in Italy. And they all did alledge one common reaſon, that this league would hinder the progreſs of the Synod. The pope being ſo far diſappointed bended all his wits to shift the final concluding of any thing in the Councel, as he brought it to paſs untill February 27. in the year 1563. Then the Car. of Mantua wrote a Letter (for ſecrecy with his own hand) that he had not a face to appear any more in a congregation, nor can he give them words as he had done thoſe two years: all the Miniſters of Princes ſay, How beit his Holines promiſeth reformation, yet becauſe they ſee no action, they can not think, that he hath any inclination thereunto; and if he had performed his promiſes, the Legats could not be ſo deficient to ſatisfy the inſtant petitions of ſo many princes. And within five dayes this Cardinal died. Then Seripando ſent ſpeedily unto the Pope; and with the common Letter he wrote a privy one, that he would be glad, if his Holineſs would ſend another ſupream Legate, or remove him: but if would have him to be prime Legat, he told him, be will proceed as God shall inſpire him. The Bishop of Varnia craved licence to go home, for his Church had need of his preſence. The third Legate was more ambitious, and wrote, that there is no need of mo Legats, and promiſed a good iſſue with ſatiſfactiō. The Pope after privy conſultation with his deareſt friends, thought it neceſſary to ſend moe Cardinals, who being engaged with gifts and promiſes, wold follow his inſtructions cloſſe. So in a conſiſtory (not being intimated, as he was wont, but) when the Card. were aſſembled on a Sunday in a chamber, where they put on their Robes before their going to chappell, conſulteth them not (leſt he were ſolicited with more requeſts) but abruptly he createth Legats the Card. John Moron and Bernard Navagger. At that time he received Letters from the Emperour, shewing that now having diſpatched his The Emperours obiections are yet more offenſive.weighty affaires with the Electors and States of Germany, nothing was ſo dear unto him the Aduocat of the Church, then to promote the affaires of the Synod; he hath come to Iſprue within thee dayes journy to Trent for that end; he had heard with much grief, that the affairs proceed not there as he had expected, and as the publick tranquillity requires, and that there is a fame, his holineſs intendeth to ſuſpend or diſſolve the Synod; which if it be done, will be ſcandalous to the whole world, and laughter unto them who have forſaken obedience unto the Roman See, and will hold their opinions with more obſtinacy; it will redound to the contempt of his Holineſs, and of the Clergy, and of all Councels hereafter; He obiecteth alſo; that the Synod is not free, becauſe every thing is firſt conſulted at Rome, and nothing can be propounded, but as it pleaſeth the p. 274Legats; and the Prelats who have intereſt in that Court, can not be impeded from their practiſes; he craves that the demands that were exhibited by his Ambaſſador and other Princes, concerning the Reformation, eſpecially of the Roman Court, may have place of hearing; laſtly he profereth to aſſiſt the Councel perſonaly, and entreates his Holineſs, to do the like. It ſeemed unto the Pope, that the Emperour had gone beyond his ſphere; and it was offenſive, that he had ſent coppies of this Letter unto Trent and other Princes: the Pope thought, this could be done for no other end, but to juſtify himſelf, and provoke them againſt Rome. For this cauſe the Pope ſent about alſo to juſtify himſelf: and he wrote unto the Emperour, that he had called the Synod with his advice and of other Princes, not that the Apoſtolical See had need of any authority from them, ſeeing he hath fulneſs of power from Chriſt; All antient Councels were called by the Bishop of Rome, and the Princes were executers of his will; he had alwiſe intended a compleet end of the Synod for the ſervice of God; The conſulting at Rome is not prejudicial unto the liberty of the Synod, becauſe none was ever celebrated in abſence of the Pope, but have ever received inſtructions from Rome, and followed them, as he alledged ſome inſtances: And when the Pope was preſent, he only did propound the particulars, yea he only did conclude, and the Synod did only approve, &c. Finally he was deſirous to aſſiſt the Synod for rectifying the diſ-orders thereof, but in reſpect of his old age and weighty affaires it is impoſſible, that he can go unto Trent. Likewiſe the Pope conſidered that the Emperour and King of France did not mind the Synod, but upon account of their ſeveral intereſts and the ſatiſfaction of their ſubjects; and thought that thoſe could not unite; but Spain were all catholiks: wherefore he reſolves to deal with that King by promiſes. Mean while Seripando dieth March 17, and the two Legats were ſent away with a common Letter of fair words unto the Synod, and a commiſſion to bring nothing unto a concluſion: And Moron had his inſtructions apart.

XIV. In all thoſe ſixe or ſeven months the difficulties at Trent were ſeven principally; 1. that decree of propounding matters by the Legats only. 2. whether the reſidence of Prelats be de jure Divino? 3. whether Bishops The confuſions of the Synod are plaiſtered by the Cardinal of Lorrain.were inſtituted by Chriſt? 4. concerning the authority of the Pope. 5. to augment the number of the Synod's Secretaries, and keeping an exact account of the ſuffrages. 6. concerning the general Reformation. 7. and the communion of both kinds. When the Pope and Princes ſaw, that they could not compaſs their particular deſignes by this Councel, each one began to ſearch other means. And firſt the Pope ſent Cardinal Moron unto Iſpruc with propoſitions, that the Emperour would not go unto Trent, and conſent to tranſfer the Synod unto Bolonia, &c. And he promiſed concurrence in effectuating his deſignes. But Ferdinand truſting to obtain his deſites in the Councel in reſpect of his vicinity, and partly hoping to prevail with other Princes, would not conſent, and yet refuſed not abſolutly. Charles King of France ſent one Ambaſſador to Spain, another to Trent, a third to Germany, and fourth unto the Pope, to make propoſition of removing the Councel unto Conſtance, or Worms; or ſome other place of Germany, becauſe reſpect muſt be had unto the Germans, England, Scotland and a part of France, and other Nations, who will never accept that of Trent. The Legates permitted many Prelats to depart, eſpecially them who were for reſidence, and all the Frenches went away, excep one or two Benedictines, who lived (for the time) in the p. 275Monaſtry of Trent. Charles Cardinal of Lorrain shew unto Ferdinand and his Son King of the Romans, that ſeing the Princes and Prelats had different deſignes, it is impoſſible, the Synod can ſatiſfy all their deſires; in matters of the Chalice, uſe of the vulgare language, marriage of prieſts and ſuch propounded by his Majeſty and the French King, the King of Spain nor the Princes of Italy will never conſent; in the Reformation, every N…t….one would reform others, and himſelf be untouched; and each would have the glory of Reformation, and continue in the abuſes, laying the blame upon the Pope alone: Therefore ſeing the Synod can do no good, it is neceſſary to diſſolve it the beſt way they can. Thus the Princes layd aſide all hope, and they reſolve, not to oppoſe the diſſolution, yet ſo that they will not make a ſuddain retrait. The Cardinal of Lorrain was the chief Actor in all that followes. The Pope hearing how ſo many Princes and Bishops hearkened unto his words, envited him to come unto Acceleration to an end.Rome, and made liberal promiſes unto him. After the 19 day of May all doctrines were ſlipped-over lightly with little or no reſiſtance, except that the Venetians ſtrove for, and obtained a correction of a decree, that was framed againſt the lawfulneſs of marriage after divorce, becauſe their Republick hath the Iſles of Cyprus, Candy, Corfu, Zante and Cephalonia, where the inhabitants are Greeks, and from all antiquity have put away their wifes for fornication, and taken another wife, neither were ever condemned for this cauſe by any Synod. Some difficulty was for reformation: for the Ambaſſadors urge the Reformation of the clergy, becauſe their corruptions had been the fountain of all the hereſies. The Vltramontans imputed all the corruptions unto the Roman Court. The Courtiers willing to ſatiſfy the Pope, and do no prejudice to themſelves, did conſult how to divert that purpoſe: and to this end they propound the Reformation of Princes. The Orators give notice of this unto the Princes; and in the Synod they ſay; The Fathers were aſſembled at firſt for extirpation of hereſies, and Reformation of the clergy, and not for any Secular cauſe. The Legats reply, The Reformation of the Church in all her members, appertaines unto the Synod: And they advertiſe the Pope. Then the Pope haſtened to finish more then ever before; and of this he wrote unto his Nu…tij in Germany, Spain and France; and ſpake of it unto the Ambaſſadors lying at Rome. With the Oratours of the Italians he uſed this conceit: he ſaid, he would think him more obliged unto them in this particular, then if they had aided him with Arms in a great neceſſity. Then he inſtructeth the Legats, that they should aim at the finishing of the Synod, and grant whatſoever is neceſſary thereunto, yet admitting ſo few things prejudicial, as is poſſible: all which he referres unto their prudence. They did ſo; gaining prelats by private colloquies; ſatiſfying Orators with promiſes according to their ſeveral intereſts, and making shew to pleaſe all parties by plauſible and ambiguous canons. Theſe were amaſſed privatly, and (the prelats being preoccupied) were propounded publickly for conſent only. But the moſt prudent did ſufficiently underſtand, that there was no purpoſe to remove nor moderate the former abuſes: ſome ſmal errors of the remote Churches were noted only, ſo that it was verified, They ſtrain out gnats, and remove not beams. Some shewes were made of reforming ſome greater abuſes, but with reſervation of the Pop's intereſt. Before the Cardinal of Lorrain returned from Rome, De Ferriers the French Ambaſſador (according to his inſtructions) proteſted againſt their proceeding in Reformation of Princes: p. 276and ſo did the Spaniard. But Ferdinand was fully perſuaded by his Son to give way of finishing the Synod, becauſe there is no hope of any quietnes unto Germany by it, and it hindereth other courſes, that may be had at home. The Pope was glad of his conſent, but thoſe proteſtations vexed him, untill the Car. of Lorrain ſaid, De Ferriers had done ſo, not by new inſtruction from the King Charles, but an older from the King of Navar; and he undertook to procure the Kings conſent. Then the Pope ſent this Cardinall with order to finish, albeit with diſtaſt of the Spaniard: for he knew how to appeaſe him. As for Reformation of princes in patronages, preſentations, power over the clergy and ſubiects....They should not deſcend to any particulare, but renew the antient canons without anathematiſm; If any difficulty shall ariſe in other particulars, reſerve that unto him, and he will provide …ufficiently. When he was gone, the pope ſent a form of finishing the Councel; to wit, All things that were defined under Paul and Julius should be confirmed, and it should be declared that all thoſe were done in this one Councel; and in all thing the authority of the Apoſtolical See should be preſerved; confirmation of the decrees should be demanded of the pope; All the Fathers should ſubſcribe, and after them the Ambaſſadors; and leaving in the power of the Legats and the Car. of Lorrain, to ad, diminish or change according to opportunity. All thoſe were done ſo: but this information was kept ſecret, untill the Councel was diſmiſſed.

XV. In Seſſion 24. November 11. the decrees were read, of marriage, Precipitation of the decrees.and of Reformation. Becauſe ſome oppoſition was made, ſome canons of marriage were omitted, and ſome of Reformation, as if theſe had been precipited: it was appointed to correct them in the congregation; and the next Seſſion was appointed to December 9. with power of anticipation. November 14. Lorrain in a privat conference with the Legats; and ſome Bishop of every Nation, propounded the ending of the Councel: they all (excep the Spaniards) upon the above-named motives do conſent. Then the matter of indulgences, purgatory, images, and Reformation of Monaſteries was quickly diſpatched, with out debating or diſpute, but only by ſuffrages. The Index, the Miſſall, Ritual, Breviary and Agends were reſerved unto the Pope; and the Seſſion by anticipation was held December 3. and 4. When the decrees from the beginning untill this time were read, a Secretary going in the midſt, asked, Whether the Fathers were pleaſed to make an end of the Synod? and, Whether the Preſidents in name of the Councel should crave confirmation of the decrees from the Pope? They anſwered not one by one, but all together, placet. Then the prime Legate gave unto every one there preſent, and who had… aſſiſted in the Councel, a plenary indulgence: then bleſſing the Councel, he diſmiſſed the Fathers. Car. Lorrain (as if he had been a deacon) roaring, and the Fathers anſwering, wished eternal felicity unto the PP. Paul and Julius, all happineſs unto Pius 4; eternal memory unto Charles 5. Emperour, and long life unto Ferdinand and all Princes and protectors of the Councel: then they gave thanks unto the Legats and Cardinals; they wished long life and ſafe return unto the Bishops; they commended the faith of this Synod as the faith of Saint Peter; they denounced anathema againſt all hereticks, without particular mention of any; and they commanded the Fathers to ſubſcribe the decrees.

XVI. The Legats return to Rome before Chriſtmes. There was a Conſultation at Romediſpute about the confirmation of the decrees. The Pope would have p. 277ſubſcribed ſimply: but ſome Courtiers ſaid, It hath been decreed againſt plurality of Benefices, and againſt No-reſidence of prelats; and if they for confirmation of the decrees.shall henceforth practize contrarily, the people, who are not capable of expreſſed exceptions and reſervations, will be ready to calumniat. For this reaſon ſome who had bought their places, and feared the loſſe of them, demanded reſtitution. Some adviſed to confirm the decrees of faith preſently, and to proceed in maturity with the others; for ſome of them deſerve conſideration in reſpect of their confuſion, and the impoſſibility of ſome that have need of diſpenſation; It is better to moderate them in time, then firſt to ſtrengthen them by confirmation, and afterwards to moderate them. Car. Amulius ſaid, Thoſe fourty years by paſt the world was crying for a general Councel, as the only and ſoverain remedy of the preſent maladies of Chriſtendom; but if ſo ſoon as it is ended, queſtion be made of moderating, correcting or leaving it in ſuſpenſe without confirmation, it will be a manifeſtation, that neceſſary proviſion hath not been found at Trent; and then other means will be ſought by National Synods or other wayes: but if the decrees be approved as a perfect Reformation, and giving as far execution as is poſſible, many will believe that nothing is wanting; and nothing is more neceſſary, then to ſpread a fame of the Councel, that it hath preſcribed a perfect Reformation; not ſuffering it to be known, that any Cardinal doubteth, but that it hath performed all, for which it was called; By ſo doing, the humours of men will be quieted by degrees, and his Holineſs may provide for his Miniſters by diſpenſations: for his Apoſtolical authority is reſerved in the decrees; and in time things will inſenſibly (the world not obſerving it) return to their own poſture: yea, and if this courſe be not taken, the world (which alwayes makes the worſt interpretation) will nullify all the decrees, if there be any alteration, or the confirmation be delayd; yea, they will ſay, The Legates approve this oration: but it was oppoſed by all the Offices of Court almoſt, repreſenting their own loſſes, and that it will turn to the diminution of his Holineſs revenues. Hugo Boncompagne Bishop of Veſta (afterwards a Cardinal) ſaid, He could not but marvel at their vain fears, ſeeing greater authority can not be given unto theſe decrees, then unto former Councels and Decretals, and nevertheleſs the Pope may diſpence with them: and a law conſiſts not in words, but in the ſenſe, neither in that which the vulgares and Grammarians give unto it, but which cuſtom and authority do confirm; Lawes have not power but what is given them by him who governeth and hath the charge to execute them: he may give them a more ample or ſtricter ſenſe, yea and contrary unto that which they do import; and to withſtand the temerity of Doctors, who, the more ignorant they are of government, preſume the more to interpret lawes, whereby authority is confounded; therefore all men should be forbidden to write upon the decrees; And if his Holineſs would ordain, that Judges in all their doubts should reſort unto the Apoſtolical See, …one shall be able to make uſe of the Councel in prejudice of the Court, And as there is a Congregation, that with good fruit is ſet over the Inquiſition, ſo his Holineſs may appoint another for expounding the decrees of this Councel, unto whom all doubts may be referred from all parts of the world; This being done, (ſaid he) he foreſawe, that by the decrees of the Councel, the authority of the Apoſtolical See, the prerogatives and liberties of the Roman Church, will not only not be diminished, but enlarged, if they know how to make uſe of thoſe means. All were perſuaded with thoſe reaſons, and this Overture p. 278was followed. January 26. An. 1564. a decree was enacted, conform to this oration in all points, to wit, confirmation, monition, inhibition and reſervation: and the Acts of the Councel were published with a Bull containg this decree.

XVII. Behold now, how thoſe decrees were accepted by others. How the Decrees were accepty othersIt was ſaid every where, One party had taken notice of the cauſe, and another had pronounced the Sentence, ſeing the decrees had not authority from the Synod, but from the confirmation of the Pope, who in his decree ſaith, that he had ſeen the decree of craving his confirmation, and ſpeakes not of his ſeeing any other decree; but it is more reaſonable, that the decrees should have their authority from ſuch who had examined and voiced unto them, then from him, who had not ſeen them. VntoUnto this it was replied, It was not neceſſary, the Pope should read them, ſeeing nothing was concluded at Trent, but what he had defined before. More particularly; the King of Spain diſſembled not, that the Councel did not pleaſe him; and he called the Bishops and clergy together, to conſider what was to be done with the decrees: and at command of the King and his Counſell, Synods were that year, and Preſidents were ſent to every one of them, and theſe did propound what decrees ſeemed good unto the King. This was offenſive unto the Pope, but he diſſembled for a time. In France many particulares were obiected by the Parliament againſt the Car. of Lorrain as permitting them to paſs in prejudice of that kingdom; namely, thoſe words, The Pope hath the care of the whole Church, by which he had forſaken a main Fort, for which both the King and the French Bishops had foughten a long time, The Councel's authority is above the Pope; and he might have helped it eaſily, if he had vſed the phraſe of the Apoſtle, The care of all the Churches, 2 in prejudice of the Councels authority he had permitted in all the decrees a reſervation of the authority of the Apoſtolical See, and the craving of confirmation of the decrees; And ſundry other particulares; As alſo the Centumviral Court of Paris obiected other particulares; but all concerning thoſe which were called The articles of Reformation. His defenſe was, What could he and ſixe Prelats do againſt 200. and there was a ſpecial Act, that nothing was done in prejudice of the liberties of France. Vidus Faber replied, that he and his Colleague had diligently ſought that Act, but could not find it; and in humane affaires not to appear is not to bee. But all thoſe obiections were nothing to what the Bishops and Divines and their ſervants told ſcurrilouſly, of the contentions and factions of the Fathers, and their particular deſignes; and generally, This Councel was of more authority then the Councel of the Apoſtles, ſeing theſe defined nothing but what ſeemed good unto the Holy Ghoſt; and this Synod layd the foundation of their decrees, viſum eſt nobis. In Germany both Papiſts and Proteſtants obiected more againſt the canons of doctrine; as, they command the Bishop to teach wholeſom doctrine of purgatory; without any declaration what that doctrine is; The Councel was aſſembled eſpecially for the grievances againſt indulgences, and they had defined nothing, but wish moderation according to the antient and approved cuſtom of the Church; albeit in the Eaſtern Churches was never uſe of thoſe indulgences, nor in the Weſtern before Vrban 2. or the year 1095. ſo far as any man can find; and after that untill the year 1300. was litle uſe of them, or but for freedom of the Confeſſar's iniunctions. Likewiſe the Emperour and the Duke of Bavier ſent Letters ſeverally unto Rome, craving liberty of the cup, and of marriage unto the Prieſts. And the clergy of Germany ſent p. 279third remonſtrance, shewing a neceſſity of granting liberty of marriage, by authority of the old and new Teſtament, and the practiſe of the primitive Church, and of the Eaſtern Church unto this day; as it was never more neceſſary then at this time, when amongſt fifty prieſts one ſcarcely can be found, who is not a notorious whoor-monger; and it is abſurd to permitt whoorish prieſts, and exclude the marryed; and to exclude them both were as if you would have none. The Pope referred theſe Letters unto the conſideration of the Cardinals: and they would not …eeld. March 12. the Pope promoted 19 Cardinals in reward of their ſervice in the Councel unto the Apoſtolicall See; and he would not promote any who had ſpoken for reſidence of Bishops, or that their inſtitution is De Jure Divino. So far. Pe. Soave in Hist. Conti. Trident. Likewiſe Ge. Abbot writting againſt Hill. in Reaſ. 9. shewes out of Declarat. du Roy de Navarr. that Charles IX. ſent his Ambaſſadors and Bishops unto Trent with large inſtructions for reformation of the clergy; but when nothing could be obtained, he cauſed his Ambaſſadors proteſt againſt the Councel, and return home. So they did, and thoſe Bishops came alſo away; and nevertheleſs amongſt the ſubſcribers is mention of 26 French Prelats, as if they had ſubſcribed: There it is alſo, that after the Maſſacre in the year 1572. ſome thinking that to be an opportunity of ſeeking confirmation of the Synod, did propound it: but it was refuſed in all the Chambers. The like motion was made An. 1585. and with the ſame happ. The Reformed wrot againſt the decrees, namely, Calvin wrote his Antidotum againſt the Acts under Pope Paul; and Chemnitius wrote againſt them all, and calleth them a horrible chaos of monſtrous errors. Here by anticipation it may be added, that the Jeſuits were employd [as ſtout champions] at Rhems, Doway and Lovan, to maintain the decrees; who carried themſelves ſo happely, that for defenſe of theſe errors they vented many others, that were ſcarcely heard before: laſtly Card. Bellarmin as the chief champion, and others of that colledge at Rome were commanded by Pope Gregory XIII. to bring all the controverſies into one body or ſyſtem. That work brought forth (by the providence of God) a threefold benefit unto poſterity; 1. A more perfect body of Popish errors then ever was published before. 2. A manifeſt proof of the jarrings and diviſions of the Doctors in the Roman Church: for albeit they glory of Unity among themſelves, yet in every controverſy (almoſt, yea very few excepted) the contrary judgement of their Doctors is brought expreſſely. 3. Albeit all the errors of Trent are maintained there exprofeſſo; and many errors are falſly imputed unto Luther, Calvin and others, yet there the reformed Church is fairly cleared from many errors, which other Papiſts impute falſly unto us: and more over ſomtimes in ſifting and ſtating a queſtion, he maintaines what we hold and refutes another, and maintaines what he denied in the proper place, and by thoſe two meanes he gives teſtimony unto the truth in all the chief controverſies, as Jo. Erneſt Gerhard hath collected in his Book Bellarminus ORTHODOXIAS teſtis And about that time came forth another edition of the Decrees at Trent with references upon the margine of each canon unto other books of the Schoolmen, where to find thoſe points handled: and thoſe references being published by authority of the Court, might ſerve for a commentary, without any change of the decrees; if it should be challenged, even though the reference be contrary to the decree.

p. 280PART IIJ.