The historie of the Councel of Trent Conteining eight bookes. In which (besides the ordinarie actes of the Councell) are declared many notable occurrences, which happened in Christendome, during the space of fourtie yeeres and more. And, particularly, the practises of the Court of Rome, to hinder the reformation of their errors, and to maintaine their greatnesse. Written in Italian by Pietro Soaue Polano, and faithfully translated into English by Nathanael Brent.

THE SIXT BOOKE OF THE HISTORY OF THE COVNCELL OF TRENT.

THe Legats, in conformitie of that which the Pope had last commanded, the fifteenth of Ianuary made a generall Congregation, in which the Cardinall of Mantua, as prime Legate, made a discourse, to shew how ne∣cessary and fit it was to open the Councell, and exhorted the Prelates to promote so sa∣cred and pious a worke, with fastings, almes, and frequent Masses. Afterwards the Bull of the Legation was read, dated the tenth of March; which was in generall termes, with the vsuall clauses▪ that he sent them, as Angels of peace, to preside in the Councell, which was to begin at Easten. After this, three other Briefes were read. The first dated the fifth of March, and was a facultie to the Legates to giue leaue to the Prelates and Diuines to reade, during the time of the Councell, bookes prohibited. The second dated the three and twentieth of May, that the Le∣gates should haue facultie to absolue those who would secretly abiure for cause of heresies. The third was dated the last of december, in which the Pope to take away all controuersie which might happen betweene the Pre∣lates about precedencie, doth command that the Patriarkes should haue the first place, the Archbishop the second, and the Bishops the third, regarding onely the time of the promotion, not the dignitie of the Sea, or of the Prima∣cie, whether true or pretended.

This being read, Friar Bartholomew de Mar••iri, Archbishop of Braga in Portugall, exclaimed that the Councell should begin with doing iniurie to the principall Churches of Christendome, saying that his Sea, which had the Primacie of Spaine, should, by this sentence, be made inferiour, not onely to three Archbishopricks, subiect vnto him, but also to the Archbishop of Ro∣sano who hath no Suffragan, and to the Archbishops of Nissia and Antiuari

who haue not any residencie, and scarce any Christians to gouerne; that it is not equitable to make one law for ones selfe, and another for others, and to pretend the preseruation of ones owne right, and to depriue others of theirs. He spake so earnestly, that the Legats were troubled, and did hardly pacifie him, though they caused a declaration to bee written, that the Popes meaning, and theirs was, that no man should gaine or lose any right by that Decree, neither in 〈…〉〈…〉 possission, but that euery Primate, whether true or pretended, should, after the Councell, remaine in the same state in which hee was before. The Archbishop beeing with much adoe ap∣peased, the other Spaniards made request, that the opening of the Councell might be declared to be a continuation of that which was begun vnder Paul, and prosecuted by Iulius le〈…〉〈…〉 any one might cauill, that it was a new Coun∣cell. The Bishop of Zante, who had been in Germany, and knew how that action would be calumniated and how distastfull to the Emperour, replied, that as the things already determined ought not to bee questioned, but held as decided, so to declare so much now without necessitie, would cut off all hope from the Emperour and French King to finde such a coniuncture, as that the Protestants would submit themselues to the Councell, and assist in it. The Legats especially Mantua and Varmiense, did second the opinion of the Bishop with many discourses, and much was spoken on both sides very bitterly, and the Spaniards sayd they would protest and returne: yet, after many consultations, they finally agreed to desist from their instance, not to oppose the Emperour, the French King, the Dutchmen, and Frenchmen, nor to giue matter of complaint to the Protestants, so that no words were v∣sed to signifie it was a new Councell, or to preiudice the continuation. The Cardinals promised in the Popes name, that his Holinesse would confirme whatsoeuer was done in Trent, in the two precedent Councels, though this were dissolued without conclusion. The Spaniards were content: and af∣ter long discoursing, it was concluded, that a forme of words should be vsed to signifie, that the Councell did begin to be celebrated, all suspension being remoued; which though they were ambiguous, and might bee drawen to contrary sences, yet being sufficient to compose the present difference, they were receiued, and they concluded to open the Councell the next Sunday, being the eighteenth of the moneth. In the ende the Cardinall proposed, that the Councell being begun, the Prelates should frequent the publique Chappels in the time of Masse, and that there should bee many Latine Ser∣mons, which being to bee made sometimes by men that know not what doth befit the time, place, and auditorie, that it were good to depute a Prelate, who, as Master of the holy Palace in Rome, should reuiew that which was to bee spoken, and so the Sermon to bee repeated, according to his censure. The proposition pleased them all; and Egidius Foscararus, Bishop of Modena, was appointed to peruse euery Sermon, and whatsoeuer else was to bee deliuered in publique.

The Congregation beeing dissolued, the Legates, by the helpe of their inward friends, beganne to frame the Decree, and did conceiue it in the forme agreed on; and obseruing diuers treaties amongst the Prelates, while they were idle in Trent to propose some one prouision, some another, all

tending to enlarge the authority of the Bishops, and diminish that of Rome, they thought to remedie all in the beginning, before the humour began to stirre, by decreeing that none, but the Legats, might propose any matter to bee discussed. They saw the proposition was hard, and foresaw contradicti∣on; therefore they thought it necessary to vse much Art, that it might bee re∣ceiued sweetely, and at vnawards. The negatiue, that none should propound, seemed hard and sharpe; and the affirmatiue, that the Legats should propound, which did virtually onely, and not plainely containe an exclusion of others, did please better, couering all with a pretence of keeping order, and giuing time of deliberation to the Synode. The Decree was so artificially made, that, euen at this present, one must be very attentiue, if hee will discouer the sense, and it is impossible to vnderstand it at the first; which I will rehearse in vulgar, in plaine tearmes; but hee that will see the Artifice, let him reade it in Latine.

Therefore in conformitie of the resolution, when the eighteenth day was come, a procession was made of the whole Clergie of the Citie, of the Diuines and Prelates, who, besides the Cardinals, were one hundred and twelue, that did weare Miter, accompanied by their families, and by many Countrey people armed going from Saint Peters Church, to the Cathedrall; where the Cardinall of Mantua sang the Masse of the holy Ghost, and Gaspar•• del Fosso, Arch bishop of Rheggio, made the Sermon. His subiect was the authori∣tie of the Church, Primacie of the Pope, and the power of Councels. He said that the Church had as much authoritie as the word of God; that the Church hath changed the Sabbath, ordained by God, into Sunday, and ta∣ken away Circumcision, formerly commanded by his Diuine Maiestie, and that these Precepts are changed, not by the preaching of CHRIST; but by the authoritie of the Church. Turning himselfe to the Fathers, hee exhor∣ted them to labour constantly against the Protestants, being assured that, as the holy Ghost cannot erre, so they cannot bee deceiued. And the Veni crea∣tor spiritus beeing sung, the Secretary, who was Bishop of Tile••i, read the Bull of the Conuocation, before alleadged; and the foresaid Arch-bishop interrogated the Decree for the opening the Councell; saying, Fathers, doth it please you that the generall Councell of Trent should be celebrated from this day, all suspension whatsoeuer beeing remooued, to handle, with due order, that which shall seeme fit to the Synod, the Legats and Presidents proposing, to remooue the controuersies of Religion, correct manners, and reconcile the peace of the Church? They answered, Placet. Onely foure prelats contra∣dicted that part, Proponentibus Legatis: which wordes I repeate in Latine, because they must bee often mentioned, in regard of the great controuer∣sies and disputes which followed. The contradictors were Peter Guerrero, Arch-bishop of Granata, Francesco Bianco, Bishop of Orense, Andreas della Questa, Bishop of Leon, Antonio Colermero, Bishop of Almeria. They said they could not consent, because they were new wordes, neuer vsed in any Councell, and demanded that their voyces might bee registred in the actes of the Councell. No answere was giuen them, and the next Ses∣sion was intimated for the sixe and twentieth of February. The Spea∣ker of the Councell required all the Notaries and Protonotaries to make

one or more Instruments of the things aforesayd; and so the Session ended.

The Legates aduised the Pope of what happened in the Congregation, and Session, who imparted it to the Consistory. In which many were of o∣pinion, in regard of these first difficulties, that the Councell would not pro∣ceed well, especially considering the obstinate contradiction of the Spanish Bishops not fit to compose the differences of Religion, although the Le∣gates and Bishops of Italie should vse Arte, and vnitie in temporizing and ouercomming them. The Pope commended the wisedome of the Le∣gates, that they had preuented, as hee sayd, there meritie of the innouators; and was not displeased with the opposition of foure, because hee feared a greater number; hee exhorted the Cardinals to reforme themselues, seeing they had to doe with vnrespectfull persons, giuing order that the other Italian Bishops should bee solicited to depart. And hee wrote to Trent that they should maintaine the Decree firmely, and put it in execution, without relen∣ting one iote.

In France the Queene of Nauarre, Prince of Conde, Admirall, and Du∣chesse of Ferrara, hauing many moneths made request that places should be allowed to those of the new Religion, for the Sermons and Ceremonies, and all these, and many Grandies more, euen in the Court it selfe, making profes∣sion thereof, the inferiour Reformatists, imboldened hereby, did assem∣ble themselues apart, which the Catholiques not being able to support, very dangerous popular tumults were raised in many parts of the Kingdome, with slaughter on both sides; which were cherished by the Nobilitie of the Ca∣tholiques, enuying that the Hugonot Princes, gayning a popular trayne, should exceede them. Two diuers tumults were raysed by Sermons; one in Dijon, and the other in Paris; notorious not onely for the death of many, but also for the rebellion against the Magistrates; which made the Kings Counsell resolue to seeke a remedy; and, that it might bee fitted to the whole Kingdome, the Presidents of all the Parliaments were called, and a number of Counsellors elected to deliberate with maturity what was best to be done. The seuenteenth of Ianuary, all these being assembled in Saint German, the Chancellor declared in the Kings name, that they were called to consult how to remedie the stirres raised in the Kingdome. Hee made a recapitulation of all the things that hapned, adding that the differences of Religion should be referred to the Prelates, but when the peace of the Kingdome, and keeping of the Subiects in obedience to the King is in question, that this could not belong to the Ecclesiastiques, but to those whom the King would appoint to consult of it. That he had euer commended Tulli, who was wont to blame Cato, that, liuing in a most corrupt age, was so seuere and rigid in his deter∣minations, as if hee had been a Senator in Plato his Common-wealth. That lawes were to bee fitted to the time and persons, as the shooe to the foote. That this particular was then to bee consulted of, whether it were good seruice for the King to permit or prohibite the Congregations of the Pro∣testants; wherein they were not to dispute which Religion was the better, because they tooke not in hand to frame a Religion, but to put in order a Republique; and that it was not absurd to say, that many might bee good

Citizens, and not good Christians, and that those who were of diuers religi∣ons might liue in peace.

In consulting hereof the opinions were diuers: but they preuailed who thought that the Edict of Iuly was to bee remitted in part, and the Prote∣stants to haue leaue to preach. At the making of the Edict, which contained many points, the Cardinals of Borbon, Tornon, Chastillon were present, as also the Bishops of Orleans, and Valence. That the Protestants should restore the Churches possessions, and other Ecclesiasticall goods vsurped. That they should forbeare to beate downe Crosses, Images, and Churches, vpon paine of death. That they should not assemble themselues to preach, pray, or administer the Sacraments, in publique or in priuate, by day or by night, within the Citie. That the prohibitions, and punishments of the Edict of Iuly, and all others made before should bee suspended. That they shall not be molested in their Sermons made out of the Citie, or hindred by the Ma∣gistrates, who ought to protect them from iniurie, chastising the Seditions on both sides. That none shall scandalize another for Religion, or vse con∣tumelious words of faction. That the Magistrates and officers may bee pre∣sent at the Sermons and Congregations. That they shall not make Synods, Colloquies, or Consistories, but with leaue, and in presence of the Magistrate. That they shall obserue the lawes for feasts, and degrees prohibited for mar∣riage. That the Ministers shall bee bound to sweare to the publique Offi∣cers, not to offend against this Edict, nor to preach any doctrine contrary to the Nicen Councell, and the bookes of the New and Old Testament. The Parliament could hardly be brought to accept of this Edict. Therefore the King did commaund againe, that it should bee published, adding that it was to be vnderstood to bee made by way of prouision, vntill the determinations of the Generall Councell were diuulged, or the King ordaine otherwise, not meaning to allow two Religions in his Kingdome, but that onely of the ho∣ly mother the Church, in which himselfe and his predecessours haue liued. The Parliament beeing not agreed for all this, the King commaunded, that, laying aside all delayes and difficulties, the ordination should bee published. And so it was the sixth of March, with this clause, that the Parliament did ve∣rifie the Kings letters to obey him, considering the state of the times, not to approoue the new Religion, but onely by way of prouision, vntill it be other∣wise ordained by the King.

But to returne to Trent in the Congregation held the seuen and twentieth of Ianuary the Legates made three propositions. The first, to examine the bookes written by diuers authors, since the heresies began, together with the censures of the Catholiques against them, to determine what the Synode should decree concerning them. The second, that all that are interested in that matter, should bee cited by Decree of the Synode, lest they com∣plaine that they haue not beene heard. The third, that a Safe Conduct should be giuen to those who are fallen into heresie, with a large promise of great and singular clemencie, so that they will repent, and acknowledge the power of the Catholique Church. And order was giuen that the Fathers, hauing considered on the propositions, should deliuer their opinions in the next Congregation, as well how to examine with case the bookes and cen∣sures,

as concerning all the rest. And Prelates were deputed to examine the Mandates and excuses of those who pretended they could not come to the Councell.

This place doth require a relation of the beginning of prohibiting bookes, and with what progresse it was come to that state in which it then was, and what new order was then taken. In the Church of Martyrs there was no Ecclesiasticall prohibition, though some godly men made conscience of reading bad bookes, for feare of offending against one of the three poynts of the Law of God, to auoyd the contagion of euill; not to expose ones selfe to temptation, without necessitie or profite; and not to spend time vainely. These Lawes, beeing naturall, doe remaine alwayes, and should oblige vs to beware of reading bad bookes, though there were no Ecclesiasticall law for it. But these respects ceasing, the example of Dionysius, Bishop of Alexandria, a famous Doctor, did happen, who about the yeere of our Lord 240. being reprehended by his Priests for these causes, and troubled with these respects, had a vision that hee should reade all bookes, because hee was able to iudge of them. Yet they thought there was greater danger in the bookes of the Gentiles, then of the heretiques, the reading whereof was more abhorred and reprehended, because it was more vsed by Christian Doctors for a va∣nitie of learning eloquence. For this cause S. Hierom, either in a vision, or in a sleepe, was beaten by the Deuill; so that about the yeere 400. a Councel in Carthage did forbid to reade the bookes of the Gentiles, but allowed them to reade the bookes of the heretiques; the Decree whereof is amongst the Ca∣nons collected by Gratian. And this was the first prohibition by way of Canon: but there are others, by counsell of the Fathers, to bee regulated ac∣cording to the Law of God, before recited. The bookes of heretiques, con∣taining doctrine condemned by Councels, were often forbid by the Empe∣rours for good gouernment. So Constantine forbad the bookes of Arrius; Arcadius those of the Eunomians, and Maniches; Theodosius those of Nestorius; Martianus those of the Euticheans; and in Spaine the King Ricaredus, those of the Arrians. It sufficed the Councels and Bishops to shew what bookes did containe damned or apocryphall doctrine. So did Gelasius in the yeere 494. and went no further, leauing it to the conscience of euery one to auoyde them, or reade them to a good end. After the yeere 800. the Popes of Rome, as they assumed a great part of the politique gouernment, so they caused the bookes, whose authors they did condemne, to bee burned, and forbad the reading of them. Notwithstanding, one shall finde but few bookes forbid in that sort, vntill this age. A generall prohibition of reading bookes con∣taining doctrine of heretiques, or suspected of heresies, vpon paine of ex∣communication, without any further sentence, was not vsed. Martinus 5. doth in a Bull excommunicate all the Sects of heretiques, especially Wiglesists, and Hussites, not mentioning those who read their bookes, though many of them went about. Leo the tenth condemning Luther, did withall forbid all his bookes, vpon paine of excommunication. The Popes following, in the Bull called In oena, hauing condemned and excommunicated all heretiques, did excommunicate those also who reade their bookes: and, in other Buls against heretiques in generall, did thunder the same censures, against the rea∣ders

of their bookes. This did rather breed a confusion. For the heretiques not beeing condemned by name, one was to iudge of the bookes more by the quality of the doctrine, then by the name of the authors, wherein diuers men beeing of diuers opinions, many scruples of conscience did arise. The Inquisitors being more diligent, made Catalogues of those whom they knew, which, not being conferred, were not sufficient to remooue the difficultie. Philip, King of Spaine, was the first that gaue a more conuenient forme, in the yeere 1558, making a Law that the Catalogue of bookes prohibited by Inqui∣sition should be printed.

According to this example Paul 4. also ordained, that an Index should be composed by that office, and printed; and so it was in the yeere 1559. in which they did proceede many steps further then formerly they had done, and layd foundations to maintaine and make great the authority of the Court of Rome, by depriuing men of that knowledge, which is necessary to defend them from vsurpations. Vntill that time they contained themselues with∣in the tearmes of the bookes of the heretiques, neither was there any booke forbidden, if the author were not condemned. This Index was diuided into three parts. The first conteineth the names of those, all whose workes, of what argument soeuer, though prophane, are forbidden: and in this number are placed not onely those who haue professed doctrine, contrary to that of Rome, but many also which liued and dyed in the profession therof. The se∣cond conteineth the names of the bookes which are particularly condem∣ned, others of the same authours not beeing condemned. In the third, some bookes are condemned without a name, but onely by a generall rule, that all those are forbidden which beare not the names of the authors, writ∣ten after the yeere 1519, and many Authours and bookes are condemned which for 300. 200. and 100. yeeres haue beene commonly read by the learned in the Church of Rome, with the knowledge, and without the contradiction of the Popes of those times; and, amongst the modernes, some of those which were printed in Italy, euen in Rome, with approba∣tion of the Inquisition, and allowed also by the Briefes of the Pope himselfe, are forbidden; as the Annotations of Erasmus vpon the New Testament•• which Leo the tenth hauing read, approued by his Briefe, dated in Rome, Sep∣tember 10. 1518. But it is a thing considerable aboue all, that vnder colour of faith and religion, bookes are prohibited and condemned, with the same seuerity, in which the authority of Princes and Temporall Magistrates is de∣fended from they surpations of the Clergie; and of Councels and Bishops, from the vsurpations of the Court of Rome; in which hypocrisies or tyran∣nies are manifested, by which the people, vnder pretence of Religion, are deceiued. In summe, a better mystery was neuer found, then to vse religi∣on to make men insensible. That Inquisition went so sarre, that it made a Catalogue of 62. Printers, and prohibited all bookes printed by them, of what authour, art, or idiome soeuer; with an addition of more weight; that is, and bookes printed by such Printers who haue printed bookes of here∣tiques; so that there scarce remained a booke to bee read. And for the height of rigour, the prohibition of what booke soeuer contained in that Catalogue, was vpon paine of excommunication 〈◊〉〈◊〉 sententiae, reserued to

the Pope, depriuation and incapacitie of offices and benefices, perpetuall infamie, and other arbitrary punishments. Concerning this seueritie, remon∣strance was made to this Pope Pius, who referred the Index and all the mat∣ter to the Councell, as hath been said.

Touching the Articles proposed there were diuers opinions. Ludouicus Becatelli, Archbishop of Ragusi, and Friar Augustin Seluago, Archbishop of Genua, thought that no good effect could proceed from handling the matter of bookes in Counsell, yea, that it would rather hinder the conclusion of that for which the Councel is principally assembled. For Paul 4. by the counsell of all the Inquisitors, and of many famous men, who sent him aduice from all parts, made a most compleat catalogue, to which nothing can bee added, except some booke come foorth within these two yeeres, which deserueth not the labour of a Synod. But hee that would allow any that are prohibi∣ted in that collection, would shew that they haue vnaduisedly proceeded in Rome, and so would take away all reputation from the Index already publi∣shed, and from the Decree it selfe which they would make; it beeing a com∣mon maxime, that new lawes doe remooue estimation more from them∣selues, then from the old. Besides (said Becatelli) there is no need of bookes, the world hath too many already, especially since printing was inuented: and it is better to forbid a thousand bookes without cause, then permit one that deserueth prohibition. Neither were it fit the Synod should be troubled with rendring the causes of the prohibitions, making censures, or approo∣uing those which are already made in diuers places by the Catholiques. For it would bee to call for contradiction. It belongeth to a Doctor to giue a rea∣son of his saying, a law-maker if he doe it, doth diminish his authority, be∣cause the subject doth wrestle with the reason alleadged, and when hee thin∣keth he hath resolued it, hee thinketh also that hee hath taken all vertue from the precept. Neither is it good to correct or purge any booke for the same causes, for feare of making men say that something is omitted that deserued, and something changed that did not deserue correction. Moreouer the Sy∣nod would incurre the displeasure of all that are affectionate to the bookes prohibited, and would induce them not to receiue the other necessary De∣crees, which shall bee made. Hee concluded, that, the Index of Paul being sufficient, he thought it not fit to take paines in vaine in doing of that anew, which is done already, or vndoing that which is done well. Many other reasons were alleadged in confirmation of this opionion, by many Bishops creatures of Paul 4, admirers of his wisedome in managing the Ecclesiasticall discipline, who maintained that it was necessary to preserue, yea, to augment the rigour instituted by him, if they would preserue the purity of religion.

Iohn Thomaso S. Felicio, was of a contrary opinion; that the Councell should treate againe of bookes; as if there had been no precedent prohibi∣tion; because that, beeing made by the Inquisition of Rome, is odious, for the name, to the Ʋltramontans, and besides is so rigid that it cannot bee obserued; and nothing doth more easily bring a law into disuse, then the impossibilitie or great difficulty in keeping it, and the great rigour in punishing the trans∣gressours; he sayd that, indeed, it was necessary to preserue the reputation of that office, but that might bee done conueniently enough, by making no∣mention

thereof, and by ordayning onely things necessary, and moderate punishments. And therefore his opinion was, that all consisted in setting downe the manner, and spake what himselfe thought to be the best; that is, that the bookes not already censured should be diuided amongst the Fathers and Diuines of the Counsel, and those that were absent also, to bee examined and censured, and that a great Congregation should be deputed, to iudge be∣tweene the censure and the booke; and that this also should bee obserued in those which are censured already, and then all should be proposed in the ge∣nerall Congregation, to decree that which was best for the publike good. For citing the Authors, hee said there were two sorts of them; some separated from the Church, and some incorporated in it, of the former no account is to be made, seeing that, by their separation, they haue, as Saint Paul saith, con∣demned themselues, and their owne workes, so that there is no cause to heare them; of the others some are dead, and some aliue; of which the latter are to be cited and heard, because their good name and honour being in question one cannot proceed against they workes, before the hearing of their rea∣sons. Concerning the dead, whatsoeuer the publike good doth require may be done, without danger of offending any. Another Bishop added to this opinion, that the same forme of iustice, vsed towards the Catholiques aliue, should be vsed also towards those that are dead, because they haue kinred and schollars, who doe participate of the fame of infamie of the dead, and are therefore interested, and in case there were none such, yet the onely memory of the dead cannot be iudged, before it be defended.

Some also did thinke it was not iust to condemne the workes of Prote∣stants, without hearing them. For howsoeuer the persons be condemned by themselues, yet the lawes doe not permit the declaratory, without citation, though in a notorious fact; and therefore it cannot be pronounced against a booke, though it doth notoriously containe heresie. Fryar Gregory, Gene∣rall of the Heremites, sayd, he did not thinke it necessary to obserue so many subtilties. For the prohibition of a booke, is as the prohibition of a meate, which is not a sentence against it, nor against him that hath prepared it, but a precept to him that is to vse it, made by him who hath the charge of his health; therefore the credit of the Victualer is not in question, but the bene∣fit of the sicke, who is forbid to eate of a meat that is hurtfull to him, though in it selfe, it may be good. So the Synod, as a Physician, ought to forbid that which is hurtfull, or dangerous to the faithfull; wherein none will re∣ceiue wrong. For howsoeuer the booke may bee good in it selfe, yet per∣aduenture it may not agree to the infirmity of the mindes of this age. Ma∣ny other considerations did passe, which were finally resolued into one of these.

Concerning the third Article, to inuite the heretickes to repentance with promise of clemencie, and grant of a safe conduct, there were diuers opini∣ons, euen amongst the Legates themselues. Mantua was for a generall par∣don, saying, that many would bee gained thereby, and that it was a remedie vsed by all Princes, in seditions, or rebellions, to pardon those whom they cannot ouercome, because, by that meanes, those that are least faultie, doe re∣tire, and the others remaine more weake; and although but few were gained,

or but one onely, yet it was to bee done; that though none at all could bee gained, yet it would be great gaine to vse and shew clemencie. Simoneta said, that this would be dangerous for the ruine of others, because many are indu∣ced to transgresse, when they see it is easie to get a pardon, and that rigour, though it be hard to him that feeleth it, doth keepe many in their duety; that it is sufficient to shew clemencie to him that desireth it, but to carrie it after him that doeth not demaund; or doeth refuse it, doth make men more care∣lesse of themselues; and heresie will be thought to bee but a small fault, when men see it is so easily pardoned. In these two opinions the Prelates were di∣uided; and those who did not approoue the Safe Conduct, said, it was not gi∣uen to any in the first Conuocation of this Councell, which would haue been done if it had beene necessary or conuenient, because the Pope that sate then was most wise, and the Legats the chiefest of the Colledge; that it was giuen in the second Conuocation, because Maurice Duke of Saxonie, and other Protestants did desire it, and the Emperour also in their behalfe: but now it beeing demaunded by none, Germanie saying aloud, and protesting that it doth not hold this Councell to be lawfull, a Safe Conduct would but giue them matter, to make some bad exposition of the Synods meaning. The Spanish Prelats would by no meanes consent to a generall Safe Conduct, be∣cause it would preiudice the Inquisition of Spaine, in regard, so long as that la∣sted, euery one might professe himselfe to bee a Protestant, and make him∣selfe ready for the voyage, and could not be arrested by that office. The Le∣gates thought the like might happen to the Inquisition of Rome and Italy. All being considered, concerning the Index, it seemed sufficient for that present, to make Deputies, and to let those that were interested vnderstand, by some little part of the Decree, that they should be heard, and inuite all to the Coun∣cell; and, for the Safe Conduct, to referre themselues, in regard of the difficul∣ties, to a further consideration.

While these things were handled, the Popes Nephew, Cardinall Altemps, the fift Legate, came to Trent, and withall the newes of the Edict of France before rehearsed: which put them all into a confusion, that Princes should permit, by publique Decree, those nouities which the Councell was then as∣sembled to condemne. The next day Antonius Miglicius, Archbishop of Prague, Ambassadour for the Emperour, was receiued in a generall Congre∣gation, and his Mandate read. The Archbishop made a long Oration, reser∣uing the residue to Master Sigismond Tonn, his Maiesties second Ambassador, who was to come. The Synode answered, that they were very glad to see the Emperours Ambassadours, and that they did admit his Mandate. The Ambassadour would haue preceded the Cardinall Madruccio, alleadging the reasons and pretensions of Don Diego, in the first Councell; but by the Legats answere, who told him how that businesse was ended, he was satisfied, and sate belowe.

The ninth of this moneth Ferdinandus Martinez Mascarenius, Ambassa∣dour of Portugall, was receiued, and the Kings letter of credence and Man∣dat read. A Doctor that came with him made a long oration; in which he shewed the benefit which the Church reapeth by Councels, and the necessi∣ty of this present, the crosses which it formerly endured, and how the wise∣dome

of Pope Pius hath now ouercome them. Hee said the authoritie of Councels was so great, that their Decrees were to bee receiued, as diuine Ora∣cles; that the King hoped that the differences of Religion should bee deci∣ded in that Councel, and the manners of the Clergie directed to Euangeli∣call sinceritie; that therefore he promised all obedience, whereof the Bishops arriued alreadie, and those who were to come, could giue testimonie; hee shewed the pietie and religion of those Kings, and the paines they haue taken to subiect so many Prouinces to the gouernment of the Apostolique Sea; of which heroically pious workes they might expect an imitation in King Se∣bastian. Hee set forth, in few words, the Nobilitie, and vertue of the Ambas∣sadour, and finally prayed the Fathers to heare him, when hee should speake in the behalfe of the Churches of that kingdome. The Speaker briefely an∣swered, that the Synod was well pleased with the Kings Mandate, and his Oration, and that the piety and Religion of his Maiesty and of his Ancestors was generally knowen, and their glorie conspicuous, for maintaining the Catholike Religion in that kingdome in these turbulent times, and sprea∣ding of it in places farre remote: for which the Synod did giue thankes to GOD, and receiue the Kings Mandate with due respect.

In the congregation of the eleuenth, the other Ambassador of the Empe∣ror presented himselfe: who was receiued without much ceremonie, because the Mandate had bin read before, so that there was time to treat of Conciliarie matters; whereof some thing being spoken, libertie was giuen to the Le∣gats to elect Fathers to consider of the Index, and others to frame the De∣cree, against the next Session. For the businesse of the Books, Censures, and Index, the Legats named the Ambassadour of Hungarie, the Patriarke of Ve∣nice, foure Arch-bishops, nine Bishops, one Abbat, and two Generals.

The thirteenth the Emperours Embassadours came to the Legats, and made fiue requests; which they left in writing, that they might consider on them. That the word Continuation should not bee vsed, because it would make the Protestants refuse the Councell. That the next Session should be deferred, or at the least, matters of small weight handled. That the Confes∣sionists should not bee exasperated in the beginning, by condemning their bookes. That a large safe conduct should be giuen to the Protestants. That whatsoeuer was handled in the congregations, should bee concealed, which hitherto had beene diuulged, euen to the common people. And hauing of∣fered all fauour and assistance in the Emperours name, they added, that they had order from his Maiestie, that if they were called by their most Reuerend Lordships, they should giue their aduice in matters of the Councell, and em∣ploy his authoritie to fauour them.

The Legats answered the seuenteenth day, that it being necessary to giue satisfaction to all, as they would not name the Continuation at their request, so, not to prouoke the Spaniards, it was necessarie to abstaine from the contra∣ry; that they would spend the next Session in generall and light matters, and allow a long time for others; that they would not then condemne the Au∣gustan Confession; that they would not then speake of the bookes of the Con∣fessionists, but would make the Index in the end of the Councell; that a large safe-conduct should be giuen to the Germans, when it was decided whether

it should be giuen to them apart, or together with other Nations; that they would take a good course for secrecie, and impart vnto them whatsoeuer they shall handle, being assured of the Emperors good affection and that the Ambassadours are correspondent to the pietie and Religion of their Master.

George Droscouitius, Bishop of the fiue Churches, the Emperours third Am∣bassadour, who came to Trent the moneth before, presented his Mandate in the generall Congregation, the foure and twentieth of February, and made an Oration, in which hee enlarged himselfe in the praises of the Emperour, saying, that God had giuen him to these times, to prouide against so many miseries; hee compared him to Constantine in fauouring the Church; shewed what paines he had taken for the conuocation of the Councell, and that ha∣uing obtained it, he had before all other Princes sent Ambassadours, two for the Empire, kingdome of Bohemia and Austria, and himselfe for the King∣dome of Hungarie. Hee presented his Mandate, and thanked the Synode for giuing him place, fitting the qualitie of an Ambassadour, before they saw the purpose of his ambassage. The Decree was made in generall tearmes, and read, as well to satisfie the Imperialists, as because the matter was not well digested.

Which being done, Mantua gaue a modest and graue admonition to the Fathers, to keepe secret what was handled in the Congregations, as well to auoyd opposition, as because things are held in greater reputation and re∣uerence when they are not knowen to all. Besides, that it would be dishono∣rable for that assembly, if any thing were published, (as might happen often) without conuenient circumspection, and fit seemelinesse. Hee added that there was no Colledge or Councell, Secular or Ecclesiasticall, small or great, which had not its secrets, to bee obserued by oath, or vpon penalties: but that Synode, consisting of wise men, ought not to bee tyed but by the bonds of their owne iudgement; that, in saying thus, hee spake no more to the Fa∣thers, then to his colleagues, and to himselfe, euery one being obliged to ad∣monish himselfe in euery thing that is seemely. Then hee spake of the diffi∣cultie of the Safe conduct, and exhorted euery one to thinke exactly of it, say∣ing, that if it could not bee determined before the Session, an addition should bee made to the Decree, that it might be granted in Congregation. This was agreed on amongst the Legats, because hauing discouered the difficulty, especially in regard of the Inquisition of Rome and Spaine, they had written whatsoeuer had been spoken as well concerning this point, as the Index, and expected an answere from Rome.

Where the Pope was in a rage for the Edict of France, and impatient be∣cause they did nothing in the Councell. Hee said it was not good that the Bishops should bee long out of their residencie, especially to handle superfi∣cially points already decided in other Councels; hee had formerly suspected the Spanish Prelats, and did it then much more, because he thought their ill affection was increased, for giuing the King leaue to sell foure hundred thou∣sand crownes of yeerely rent of the Ecclesiasticall reuenues for tenne yeeres, and thirty thousand crownes of the reuenues of lands held in vassalage of the Church: which seemed to be a great diminution of the greatnesse of the Church of Spaine.

Lewis S. Gelais, Lord of Lansac, sent out of France expressely to giue the Pope an account of the State of the Kingdome, came to Rome, and sayd, that the King seeing the great care of his Holinesse concerning the Councell, had elected for his Ambassadour to that place Monsieur di Candall••, and cau∣sed foure and twenty Bishops to goe thither, of whom hee gaue him a list. Hee related what had happened in France since the death of Francis, and the necessitie to proceede with moderation, as well because their forces were not sufficient to vse rigour, as also because (if they had beene) they should haue embrewed themselues in the blood of the greatest of the Nobility; which would haue aliened the whole Kingdome, and brought all matters to a worse estate; and that the King had no hope but in the Councell, in which all Na∣tions, euen the Germans themselues, would assist. For Religion being esta∣blished in Germany, he did not doubt to doe the like in France, but thought it impossible to make those who will not be present in the Councell, to accept the Decrees therof; and that the French Protestants cannot be separated from the Dutch. Therefore hee entreated his Holinesse, that, to giue them satis∣faction, only for the security of the place and forme of proceeding, he would be pleased to yeeld vnto them, in regard of the great benefite which would ensue. The Pope answered, first concerning the Councell, that, from the beginning of his Papacie, he was resolued to call it, that hee hath beene hin∣dered by the Emperour and King of Spaine, both which notwithstanding haue at this present Ambassadours and Prelates there; that none remaine but the Frenchmen, who haue most neede of the Councell; that he hath omitted nothing to inuite the Dutch Protestants, euen with the indignitie of that Sea; that hee will continue, and will giue them what security they can re∣quire; that hee thought it not honest to subiect the Councell to their discre∣tion, and that, if they refused to come, especially hauing beene inuited, they ought to proceed without them. But, for the things done in France, he brief∣ly sayd hee could not commend them, and prayed God to pardon the Au∣thours of so great inconueniences.

And the Pope would haue passed those bounds, if hee had knowne what was in doing in France at that same time, when Lansac made relation vnto him of what had beene done. For, the fourteenth of February, the Queene gaue order in S. German, that the Bishops of Valence and of Seez, and the Di∣uines, Butiglier, Espensous, and Picorellius, should consent what might be done for a beginning of concord; who proposed the points following. That it should bee absolutely forbidden to make an image of the holy Trinity, or of any person not named in the Martyrologies, accepted by the Church. That the images should not haue any crownes or garments put vpon them, or vowes or oblations made vnto them, nor should be carried in procession, ex∣cept the signe of the holy Crosse; wherewith the Protestants seemed to rest content, howsoeuer concerning the signe of the crosse they made some re∣sistance, saying that Constantine was the first which did propose it to be wor∣shipped, contrary to the vse of the ancient Church. But Nicholaus Magliar∣dus, Deane of the Sorbon, together with other diuines, did oppose, and de∣fend the adoration of images, though hee confessed there were many abuses in it. In the same moneth the King of Nauarre wrote to the Elector Palatine,

the Duke of Wittenberg, and Philip of Hassia, that howsoeuer they could not agree in the Colloquie of Poisi, nor in this last about images, yet hee would still labour to reforme religion, not so, as to trouble the publike quiet of the Kingdome, but bringing it in by little and little.

At the same time the Duke of Guise and Cardinall of Loraine went to Ta∣uerne, a Castle belonging to the Bishop of Strasburg, and there met Christopher Duke of Wittemberg, with some Ministers of the Augustane Confession. They were together three dayes; and those of Guise expounded to the Duke what fauour was done to the Augustan Confession in the Colloquie of Poisi, and the difficulty which the Reformatists of France did make in accepting it, desiring that Germany would ioyne with them to hinder the doctrine of Zuinglius: not that the amendment of religion (which they much desired) might bee delayed, but that a pestiferous poison might not take roote, not onely in France, but in Germany also. This they did, that, the warre now approching, they might more easily haue assistance, or, at the least, that it might be denied to their enemies. This Parlie be got great suspitions in Rome, Trent, and France. The Cardinall and his adherents iustified themselues, that it was for the good of Christendome, to haue the fauour of the Protestants of Germany a∣gainst the Hugonots of France. And there was a fame, that the Cardinall did truely desire an vnion in religion with Germany, and that, as hee detested the Confession of Geneua, so hee inclined to that of Ausburg, and desired to see it planted in France. It is certaine that, after the Councel of Trent was ended, he said hee had formerly beleeued that Confession, but that afterwards he was sa∣tisfied with the determination of the Councel, and thought that all good Christians ought to doe the like. Concerning the Sermons publikely made in France, though there were seditions in many places, which did hinder the increase of the Reformatists, yet there were then 2150. assemblies, which were called Churches.

The sixe and twentieth of February being come, the Session was held in Trent. Antonius Helius, Patriarke of Ierusalem, said Masse, and Antonius Coccus, Archbishop of Corfu, made the Oration. When the Masse was en∣ded, the Mandats of Princes being to be read, there grew a question between the Ambassadors of Hungary and Portugal, each pretending that his should first be read, as of the more eminent King: There was no difficultie in the Precedence of the Ambassadors themselues, because that of Portugal, as a se∣cular, sate at the right side of the Temple, and the other, as an Ecclesiastike, at the left. The Legates, hauing consulted hereof, said, that the Mandats should be read in the order as they were presented, not according to the dignitie of the Princes. The Popes briefe, referring the matter of the Index to the Councell, was read also. This Index had beene made in Rome by Paul the fourth, as hath been said, with which if the Councel had medled, it might haue seemed to chalenge superiority aboue the Pope. Therfore they thought fit that the Pope should voluntarily giue leaue, to preuent that preiudice. The Masse Patriarke read the Decree, the substance whereof was. That the Sy∣nod, meaning to restore the Catholike doctrine to its purity, and correct ma∣ners, in regard the number of pernicious and suspected bookes was increa∣sed, because the censures made in diuers Prouinces, and Rome, haue done no

good, hath determined to depute some father to consider hereof, and to re∣late to the Synod, in time conuenient, what they thinke fit to haue done more, to separate the cockle from the good corne, to remooue all scruples out of mens mindes, and to take away all cause of complaints; ordaining that this should bee published with that Decree, that if any haue interest in the bu∣sinesse of the bookes, and censures, or any other to bee handled in Councell, hee may know and be assured that hee shall bee courteously heard. And be∣cause the Synod doth heartily desire the peace of the Church, that all may ac∣knowledge their common mother, it doth inuite all who doe not commu∣nicate with her, to reconciliation and concord, and to come to Trent, where they shall be imbraced with all offices of charitie; and further, hath decreed that a safe conduct may be granted in a generall Congregation, and shall bee of the same force and strength, as if it had beene granted in publike Session. The Decree being read, the title whereof was: Of the holy Ecumenicall, generall Synod, lawfully assembled in CHRIST, the Arch-bishop of Granata requi∣red that these words (representing the vniuersall Church) should bee added, as hath beene obserued in all the later Councels. Antonius Peragues, Arch-bishop of Caglieri, made the same request; and these two were followed by almost all the Spanish Prelates, desiring that this request might bee noted in the acts. No answere was made, but, for conclusion, the next Session was appointed to be the 14 of May.

The Decree was printed, not onely because it was the custome, but because it was made of purpose to bee published to all; and it was censured by all sorts of persons. It was demanded how the Synod did call those, who were interested in the things which were to bee handled in the Councell, if they were not knowne; and said that formerly all things were handled besides expectation, and who could prophesie what the Legates would pro∣pose, because they knew not themselues, still expecting Commissions from Rome. Those who were interested in any booke, how could they know that any thing would be spoken against it? The generalitie of the citation, and in∣certaintie of the cause might induce euery one to goe to Trent, because euery one hath interest in some particular, which might perhaps bee treated on. It was concluded generally that they were called in shew, and excluded indeed. Notwithstanding, these things which they could not praise, they commen∣ded the ingenuous confession of the Synod, that the former prohibitions had begot scruples in mens minds, and giuen cause of complaints. In Germanie that part was suspected, where the Synod giueth authoritie to itselfe, to giue a safe conduct in a generall Congregation. For they vnderstood not any dif∣ference, in regard the same persons met in both assemblies, but only that they did weare Miters in the Sessions, and Caps in the Congregations; nor why, if the safe-conduct could not then be granted, they could not make a Session expresly for it. In summe, they thought that there was some great mysterie couered in it, howsoeuer the most vnderstanding men did beleeue that the Synod was assured that no Protestant would come to Trent, with any safe-conduct whatsoeuer, except it were by force, as it happened in the yeere 1552. because of the resolution of Charles, a thing which could no more bee put in practise.

The Pope wrote backe to the Legats, that the heretikes should not be in∣uited to repentance with promise of pardon; because, it hauing been done by Iulius, and, another time, by Paul the fourth, no good issue came of it. A∣mongst the heretiques, those who are in a place of liberty will not accept it. and those who remaine where the Inquisition hath power, if they feare to bee discouered, will receiue the pardon fainedly to secure themselues of that which is past, with purpose to doe worse more warily. For the Safe Con∣duct, hee was content it should bee giuen to all who are not vnder the Inqui∣sition; but so, as that the exception should not bee expressed; in regard that when Iulius granted his pardon, except onely to those who were subiect to the Inquisitions of Spaine and Portugall, much was spoken against it, and it passed with small reputation, as if the Pope had not the same power ouer that Inquisition, as ouer others. But for the manner of expressing it, hee did referre it to the Synode. For the forme, hee commended that which the Councell gaue to Germanie in the yeere 1552, in regard that was seene al∣ready, and that so many Protestants came that yeere to Trent, vpon that secu∣ritie. Concerning the Index, he ordained that the deputies should proceede, vntill an occasion were offered to make a publique Decree without the op∣position of any Prince.

The answere being come, the second of March and the day following Congregations were held, to resolue whether the generall pardon ought to bee published, and a Safe Conduct granted, and what forme was to be giuen to the one and the other; and the fourth day, after long disputations, all was concluded, the Legates hauing made the determination fall where they ay∣med, without interesting the Popes authority. To inuite the heretikes to re∣pentance was omitted, for the reasons alleadged in Rome. It was much disputed, whether a Safe Conduct was to be giuen by the name of the French, English, and Scottish men; and some spake of the Greekes, and other Nati∣ons of the East. It was presently seene that these poore men, afflicted in ser∣uitude, could not, without danger and assistance of money, thinke of Coun∣cels; and some sayd that, there beeing a diuision of the Protestants, it was good to let them alone, and not to name them, alleadging that it was dange∣rous to mooue in a body ill humours which were at quiet. To giue a Safe Conduct to English men which neither they, nor any of them doe require, would bee a great indignitie. They were content it should bee giuen to the Scots, because the Queene would demand it, but so, as that the demaund should first bee made. For France, there was a doubt made whether the Kings Counsell would take it well or not, because it would bee thought to bee a declaration that the King had rebels. Of Germanie none could doubt, because it had beene formerly graunted to them; and if it were graunted to that Nation alone, it would seeme that the others were aban∣doned. Many thought fitte to grant it absolutely to all Nations; but the Spaniards did oppose, and were fauoured by the Legates, and others who knew the Popes minde, to the great indignation of those, who thought that an inference might bee made that the Councell was not aboue the Inqui∣sition of Spaine. In the ende all difficulties were resolued, and the Decree framed with three parts. In the first a Safe Conduct was giuen to the Ger∣mans,

iust word by word, as it was made in the yeere 1552. In the second, it was sayd that the Synod doeth giue Safe Conduct in the same forme and words as it was giuen to the Dutchmen, to euery one who hath not com∣munion of faith with her, of euery Nation, Prouince, Citie and place where any thing is preached; taught, or beleeued, contrary to that which is belee∣ued in the Church of Rome. In the third it was sayd, that although all nati∣ons doe not seeme to be comprehended in that extention, which hath been done for certaine respects, yet those who repent, and returne to the bosome of the Church, are not excluded, of what nation soeuer they be, which the Sy∣nod desireth should be published to all. But because it must be maturely con∣sulted on, in what forme the Safe Conduct must bee giuen them, they haue thought fit to deferre that point vntill another time, thinking it sufficient, for the present to prouide for the securitie of those who haue publiquely aban∣doned the doctrine of the Church. The Decree was presently printed, as was fit, it being made onely to bee published. Yet the Synode did not keepe promise, to consult of the forme of the Safe Conduct, to be giuen to those of the third kinde, and in printing of the body of the Councell, this third part was left out, leauing it to the speculation of the world, why they did promise to prouide for those also, and publish it in print, with a desire to haue all men know it, and afterwards not to do it, and labour to conceale that, which then they did desire to manifest.

The Emperours Ambassadours sollicited the Legates to make the refor∣mation, and to write to the Protestants, exhorting them to come to the Councell, as was done to the Bohemians, in the time of the Councell of Basil. The Legats answered that, for these fourty yeeres, all, both Prince and peo∣ple, haue desired reformation, yet neuer any part thereof was handled, but themselues did crosse and hinder it, so that they haue been constrayned to a∣bandon the worke; that now they will endeauour to make a generall refor∣mation of all Christendome, but for one particularly for the Clergie of Ger∣manie, which doth most neede it, and which the Emperour doeth principally expect, they saw not how they could make it, seeing that the Dutch Prelats were not come to the Councell; and for writing to the Protestants, in regard they haue answered the Popes Nuncij with such exorbitant vnseemelinesse, they could not but expect that they would make a worse answere to the Let∣ters of the Synod.

The eleuenth of March the Legates proposed twelue Articles in the ge∣nerall Congregation, to bee studied and discussed in the next Congrega∣tions.

• 1. What prouision might bee made, that Bishops and other Curates may reside in their Churches, without beeing absent, but for causes iust, honest, necessary and profitable for the Catholique Church.
• 2. Whether it bee expedient, that none be ordained but vnto a title of some Benefice, in regard many deceits are discouered which arise from ordination to a title of the Patrimony.
• 3. That nothing be receiued for Ordination, either by the Ordainers, or their Ministers, or Notaries.
• 4. Whether it ought to bee granted to the Prelates, that in the Churches

• where there are no dayly distributions, or so small as that they are not estee∣med, they may conuert one of the Prebends to that vse.
• 5. Whether great Parishes which haue need of many Priests, ought to haue many titles also.
• 6. Whether small Benefices with Cure, which haue not a competent reue∣nue for the Priest, ought to be reformed, making one of many.
• 7. What prouision is to be made concerning Curates ignorant, and of a bad life, whether it be fit to giue them coadiutors, or able Vicars, assigning them part of the reuenues of the Benefice.
• 8. Whether power ought to bee giuen to the Ordinarie to incorporate into the mother Churches, ruinated Chappels, which, for pouertie cannot be rebuilt.
• 9. Whether it ought to be granted to the Ordinary that hee may visite Be∣nefices held in Commenda, though they be regular.
• 10. Whether secret marriages, which shall bee contracted hereafter, ought to be made voyd.
• 11. What conditions ought to bee assigned, that a marriage may not bee esteemed secret, but contracted in the face of the Church.
• 12. What prouision ought to be made concerning the great abuses, caused by the Pardoners.

After these the point following was giuen to the Diuines to bee studied, and discussed in a Congregation appointed for that onely.

Whether, as Euaristus, and the Lateran Councell haue declared, that clan∣destine, or secret marriages are reputed not good, both before the Iudge, and in estimation of the Church, so the Councell may declare that they are abso∣lutely voyd, and that secrecie ought to bee put amongst the impediments, which doe make a Nullitie in the marriage. In the meane space, it beeing discouered that the Protestants of Germanie did treate a league, and make some leuies of Souldiers, the Emperour wrote to Trent, and to the Pope al∣so, that the Councell might surcease, vntill it did appeare whither the moti∣on did tend. For this cause, and because of holy dayes the residue of this moneth was spent in ceremonies onely.

The sixteenth day Franciscus Ferdinandus d'Aualos, Marquis of Pescara, Ambassadour of the Catholique King, was receiued in a generall Congrega∣tion; and, his Mandate being read, an Oration was made on his name; the substance whereof was; That the Councell beeing the onely remedie for the euils of the Church, Pius the fourth hath, vpon good reason, thought it necessary in these times; in which Philip, King of Spaine, desired to haue beene personally present, to giue example to other Princes: but, be∣cause hee cannot, hee hath sent the Marquis, to assist and fauour it as much as possibly he can, knowing that howsoeuer the Church is defended by God, yet sometimes it hath neede of the assistance of man. That the Ambassa∣dour doeth not thinke it needfull to exhort the Synode, knowing their in∣credible and almost diuine wisedome; that hee seeth good foundations laid already, and the things now treated on, managed with arte, which doeth mitigate, and exasperate; so that hoping that their future actions will bee correspondent, hee will onely promise all good offices, endeauours and fa∣uours

from the King. The Speaker answered, in the Councels name, that the comming of an Ambassadour from so great a King, had giuen courage and hope of the Synod that the remedies, which it shall vse for the euils of Chri∣stendome, will be profitable, therefore it doeth imbrace his Maiestie with all good affection thanketh him offereth to requite his merits, and to doe what∣soeuer it can for his honour; and doth, as it ought, receiue the Mandate. In the Congregation of the 18. the Ambassadour of Cosmo, Duke of Florence and Siena, was receiued; who, after his Mandate was read, made an Oration; in which hee shewed at large the affinitie of his Duke with the Pope, exhor∣ted the Fathers to purge the Church, and declare the light of the truth, taught by the Apostles, offering all possible assistance from his Duke, as hee had done before to the Pope, for preseruation of the Maiestie of the Sea of Rome. The Speaker thanked him in the Synodes name, and, hauing made a reue∣rent commemoration of Leo the tenth, and Clement the seuenth, added that they were assembled onely for this end, and thought of nothing but of com∣posing all dissention, chasing away the darkenesse of ignorance, and manife∣sting the trueth.

Melchior Lusi, Ambassadour of the Catholique Suisses, and Ioachimus Pro∣postus, an Abbat, in the name of the Abbats, and other Ecclesiastiques of that Nation, were receiued in the Congregation of the 20. In whose name an O∣ration was made to this purpose. That the Consuls of the 7. Cantons, in re∣gard of their filiall duety towards the Church, haue sent Ambassadours to as∣sist in the Councell, and to promise obedience, and to make knowen to all, that they doe not yeeld to any in their desire to assist the Sea of Rome, as for∣merly they haue, in the times of Iulius 2, and Leo 10, as also when they fought with the neighbour Cantons, for the defence of Religion, slaying Zuinglius, the most wicked enemie the Church had, whose bodie they sought amongst the dead, and burnt it to testifie that they ought to haue irreconciliable warre with the other Cantons, so long as they continue to bee out of the Church, in regard they are situated at the confines of Italy, as a Castle to resist the Nor∣therne euill, that it cannot penetrate within the bowels of that Countrey. The Synode answered by the Speaker, that the piety and good deedes of the Heluetians towards the Apostolique Sea, were many and great; but no obe∣dience or office more opportune then the Ambassage sent; and the offer made to the Synode; that they were glad of the comming of the Ambassadours, and had, beside the protection of the Emperour, Kings, and Princes, much con∣fidence in that famous Nation.

In the Congregation of the sixth of Aprill, Andreas Dudicius, Bishop of Tinia, and Iohannes Collosarinus, of Canadia, Oratours of the Clergie of Hunga∣rie, were receiued. The first made an Oration, and sayd; that the Archbi∣shop of Strigonium, the Bishops and Clergie, had receiued great ioy for three things; for the assumption of Pius 4. to the Papacie, for the conuocation of the Councell of Trent, and for the deputation of the Apostolicall Legats to preside in it. Hee shewed the obseruance of the Prelates towards the Ca∣tholique Church, and called the Cardinall of Varmia for a witnesse there∣of, who did knowe them, and conuersed with them; hee expounded the de∣uotion of the Hungarians, and the seruice they doe to all Christendome, in

maintaining warre against the Turkes, and the particular diligence of the Bishops, in opposing the plots of the heretiques. Hee related the common desire of them all to bee present in the Councell, if their presence had not beene necessary at home, to defend their castles against the Turkes, who are at their confines, and to keepe watch against the heretiques; so that be∣ing forced to performe this dutie by them their Orators, they recommended themselues to the protection of the Councell, offering to receiue and obserue whatsoeuer should be decreed by it. The Secretary answered in the Coun∣cels name, that the Synod was assured of the ioy which the Hungarians con∣ceiued for the celebration of the Generall Councell; that they ought to pray God for the happy issue of it, that they desired to haue seene the Prelates in person, but seeing they are hindered by the causes prooued by the Cardi∣nall of Ʋarmia, it doth accept their excuse, hoping that Christian Religion will receiue profit by their presence in their owne Churches; and the rather because they haue recommended their actions to them the Oratours, beeing honest and religious Fathers, and therefore that they doe embrace both them and their Mandates.

In the Congregations dayly held from the seuenth day vntil the 18, the Fa∣thers spake of the 4. first Articles, but very confusedly of the first, concer∣ning Residence. Of those who assisted in the first Councell, when this point was handled, which was done with some difference, or rather contro∣uersie, there were but fiue Bishops in this, and yet, at the first proposing hereof, they presently diuided themselues into parts, as remembring the an∣cient contention; which happened in no other question, neither at that time, nor in the time of Iulius, nor at this present. Some say the cause was, for that the other discussions, beeing theologicall, were not well vnderstood, and were handled speculatiuely by the learned, without any passion but of ha∣tred against the Protestants, who did trouble them, by setting on foot those questions. But this touched the Prelates in their owne persons. The cour∣tiers were mooued with ambition, or obliged to follow that opinion, which was most commodious for their Patrons. Others were caried away with enuie, who not hoping to raise themselues to that height in which the cour∣tiers were, desired to pull them lower, and so to become equall. In this Arti∣cle euery one laboured according to his passion, and kept a strict account of his owne voyce deliuered in the Congregations, and of all the voyces of o∣thers, which were any way remarkeable. Of this number 34. came into my hands, in that forme as they were deliuered, and of the others I haue vnder∣stood the conclusion onely: but here nothing is to be related but that which is of note.

The Patriarke of Ierusalem said, That this Article had been handled, and discussed in the first Councell, and concluded, that, to cause residence, there are two prouisions: One, to constitute punishments for those who doe not reside; another, to remooue the impediments which doe hinder residencie. The first was fully ordered in the sixt Session, neither can any thing bee ad∣ded, in regard the losse of halfe the reuenues is a very great pecuniary punish∣ment, then which a greater cannot be imposed, without making the Bishops beggars. If the contumacie bee excessiue, there can bee no greater punish∣ment,

except depriuation; which requiring one to execute it, which must needs be the Pope, in regard the ancient vse of the Church was, to reserue to that Sea the hearing and determining of the causes of Bishops, that sixt Session referred it to his Holinesse to finde a remedie, either by meanes of a new prouision, or otherwise, and bound the Metropolitane to aduise him of the absence. For the second they beganne to make prouision, and, in that, and other Sessions, many Decrees were made, to take away many ex∣emptions, which hindered the Bishops to exercise their charge. There∣fore it now remaineth onely to continue, and to remooue the residue of the impediments, electing a certaine number of Fathers, as then was done, to make collection of them, that they may bee proposed, and pro∣uided for.

The Archbishop of Granata added, that a more potent and effectuall re∣medie was proposed in that Councell; that is, that the obligation of Resi∣dence was by the Law of God, which was handled and examined tenne mo∣neths together; and that if that Councell had not been interrupted, it would haue beene decided as a necessary, yea, as a principall article of the doctrine of the Church, and was then not onely discussed, but the reasons vsed by diuers were put in print also, so that the matter is prepared and digested, and nothing now remaineth, but to giue it perfection. When it shall be determi∣ned that residencie is de iure Diuino, all hinderances will cease of themselues; the Bishops vnderstanding their duety, wil thinke on their owne conscience; they will not be reputed hirelings, but Pastors, who knowing that the flocke is giuen to them by God, to whom they must make an account, without lay∣ing the fault on others, and being assured that dispensations wil neither saue, nor helpe them, they will apply themselues to performe their duety. And he proceeded to proue, with many authorities of the New and Old Testament, and exposition of the Fathers, that this was the Catholike truth. This opini∣on was approoued by the maior part of the Congregation, the maintainers whereof laboured to bring authorities and reasons.

Others did reiect it, and said it was new, neuer defended, neither by anti∣quity, nor by this age before Cardinall Caietan, who set the question on foote, and maintained that part, which notwithstanding hee did abandon in his old age, because hee tooke a Bishopricke, and did neuer reside; that the Church hath euer held, that the Pope might dispense, that Non-residents haue alwayes beene punished, and reprehended as transgressors of the Ca∣nons onely, and not of the Law of God; that, indeede, it was disputed in the first Councell, but the disputation was held to be so dangerous by the Legats, men of great wisedome, that they did cunningly cause it to bee buried in si∣lence; that this example ought to be followed, and that the bookes which haue beene written since, haue giuen great scandall to the world, and made knowen, that the disputation proceeded from partiality. For the authorities of the Scripture and Fathers, they are onely exhortations to perfection, nei∣ther is there any substantiall proofe but out of the Canons, which are Eccle∣siasticall lawes.

Some held opinion that there was neither place, nor time, nor opportu∣nity to handle that question, & that no good could come by the determinati∣on

of it, but danger of many inconueniences; that the Councell was assem∣bled to extirpate heresies, not to make Schisme among the Catholiques, which would happen by condemning an opinion, followed, if not by the greater part, yet by one halfe at the least; that the authours of that opinion haue not inuented it for trueths sake, but the more to vrge men to reside, with small ground of reason, in regard that the Lawes of GOD are not more diligently obserued then the Lawes of the Church; that the precept for keeping of Lent is more strictly obserued, then those of the Decalogue; that if to confesse and communicate at Easter were commanded by GOD, more would not doe it then now doe; that to say Masse with Copes is an Ec∣clesiasticall law, and yet no man doth transgresse it, hee that doth not obey the penall commands of the Canons, will transgresse much more when hee fea∣reth onely the iustice of GOD: neither will any Bishop be mooued with that determination, but it will giue occasion to plot rebellions against the Apo∣stolique Sea, to restraine the Popes authority, and (as some haue been heard to whisper) to depresse the Court of Rome; that that was the ornament of the Clergie, which is respected in other places, onely in regard of it, that if it should be depressed, the Church would euery where be lesse esteemed; and therefore that it was not fit to handle such a businesse, without imparting it to his Holinesse and Colledge of Cardinals, to whom it doeth principally belong.

The opinion of Paulus Iouius, Bishop of Nocera is not to be omitted; who said in substance. That certainly the Councel was assembled to cure a great wound, which is the deformation of the Church, the cause whereof, as all are perswaded, is the absence of the Prelats from their Churches; which beeing affirmed by all, is perhaps not sufficiently considered by any. But it is not the part of a wise Physician to take away the cause before hee be well assured that the remoouing of it will not cause greater diseases. If the absence of Prelats hath beene the cause of the corruptions, there will bee lesse deforma∣tion in those Churches where they haue resided. The Popes, for these hun∣dred yeeres, haue continually sate in Rome, and vsed all diligence to instruct the people: yet we doe not see that that citie is better gouerned then others. The great capitall Cities of Kingdomes are most out of order, where the Prelats haue alwayes resided; on the contrary, some poore cities, which haue not seene a Bishop in an hundred yeeres, are lesse corrupted; that amongst the ancient Prelats here present, who haue continually resided in their Churches, of which number there are some, not one can shew that his Dioces is better then the next, which haue continued without a Bishop. If any say they are a flocke without a shepherd, let him consider that not Bishops only, but Parish Priests also haue cure of soules, and that there are mountaines which ha∣uing neuer seene Bishops, may be a paterne to Episcopall Cities. That the zeale and care of the Fathers of the first Councell is to bee commended, and imitated, who, by penalties, haue incited the Prelats to remaine in their owne Churches, and begun to remooue the impediments which did hinder them; but they were deceiued if they did hope that this residencie would be a suffi∣cient reformation▪ yea, they ought to feare, that as residencie is now requi∣red, so posteritie, seeing the inconueniences that arise from thence, wil desire

their absence. That they ought not to make such strong bonds as cannot in time of neede bee loosed, such as Ius Diuinum would bee, which they now begin to alleadge, 1400 yeeres after CHRIST Where there is a pernicious Bishop, as was that of Collen, he will defend himselfe by this doctrine, in not obeying the Pope, when he shall cite him to giue an account of his actions, or keepe him farre off, that he may not cherish the euill. He added, that hee saw that the Prelates who were of the contrary opinion had a good zeale, but did beleeue also that some of them would bee content to make vse of it, to withdraw themselues from the Popes obedience, which the stricter it is, the more it doth hold the Church vnited. He put them in minde also, that what soeuer they doe heerein, will turne to the fauour of Parish Priests also, to withdraw themselues from obedience to their Bishops. For the Articles being thus expounded, they will make vse of it, and say, that the Bishop cannot re∣mooue them from their Churches, nor restraine their authoritie by reserua∣tions, and, being Pastors immediatly sent by God, they will pretend that the flocke doth more belong to them then to the Bishop, and no answere can be made against it. And as hitherto the gouernment of the Church hath been preserued by meanes of the Hierarchie, so this will cause a Popularity, and an Anarchie, which will destroy it.

Iohn Baptista Bernard, Bishop of Aiace, who though hee beleeued that resi∣dencie was de iure diuino, yet thought it not fit to speake of that question, de∣liuered a singular speech, saying; That, not ayming to establish one opinion more then another, but onely so to enforce residencie, as that it may bee re∣ally executed, hee thought it vaine to declare from whence the obligation came, or whatsoeuer else, and that it was sufficient onely to remooue the cause of absence; which is, that Bishops doe busie themselues in the Courts of Princes, and in the affaires of the world, being Iudges, Chancellours, Se∣cretaries, Counsellours, Treasurers; and there are but few offices of State into which some Bishop hath not insinuated himselfe. This is forbidden by S. Paul, who thought it necessary that a souldier of the Church should ab∣staine from secular employments. Let Gods command bee executed, and them for bidden to take any charge, office, or degree, ordinary or extraordi∣narie, in the affaires of the world; and then there being no cause for them to remaine at Court, they will goe to their residencie, of their owne accord, without commaund or penaltie, and will not haue any occasion to depart from thence. In conclusion, he desired that the Councell would constitute, that it should not bee lawfull for Bishops or others, who haue cure of soules, to exercise any secular office or charge.

The Bishop of fiue Churches, the Emperours Ambassadour, opposed and sayd, that if the words of S. Paul were to bee vnderstood according to the sence which was giuen them, the whole Church was to be condemned, and all Princes, since the yeere 800, vntill now, for that for which they princi∣pally deserue to be commended, these in giuing, and those in accepting tem∣porall Iurisdictions; which also haue beene exercised by the Popes, and by Bishops placed in the Catalogue of Saints. The best Emperours, Kings of France, Spaine, England, and Hungary haue euer had their Counsels full of Prelates, all which must bee condemned, if Gods precept doe forbid them to

exercise those charges. Hee that thinketh Paul his command doth compre∣hend Ecclesiasticall persons onely, is deceiued: For it is directed to all faith∣full Christians, who are the Souldiers of Christ, and inferreth, that as the worldly souldier doeth not busiehimselfe in the Artes by which life is main∣tained, because they are repugnant to his profession, so the Souldier of Christ, that is, euery Christian, ought to abstaine from those things which are re∣pugnant to Christian profession, which are sinnes onely; but whatsoeuer may be done without sinne, is lawfull for euery one. The Prelates that serue in those affaires, cannot be reprehended, except it be said that they are sinnes. The greatnesse of the Church, and the esteeme the world maketh thereof, proceedeth most from Ecclesiasticall dignities, placed in persons of Nobili∣tie and of great blood, and from Prelates exercised in charges of importance; which if they should bee incompatible to the Clergie, no person nobly des∣cended would enter into that order, no Prelate would bee esteemed, and the Church would consist onely of people basely borne, and liuing basely. But, on the contrary, the good doctors haue euer maintained, that those Statutes are against Ecclesiasticall libertie, which exclude from publique administra∣tions Ecclesiasticall persons, to whom they belong by right of birth; as also the prohibitions that publique charges cannot be giuen to Priests. This was heard with applause of all the Prelates, euen of those who thought that re∣sidence was deiure Diuino; so potent are the affections of men, that some∣times they suffer them not to discerne contradictions.

Of the other Articles a light discussion onely was made; yet something was said worth the noting. For the second, for prohibiting ordinations to the title of the Patrimony, it is certaine, that since the Church was constitu∣ted and established, and necessarie ministeries deputed in it, no man was or∣dayned, in the good times of it, but vnto some proper ministery. But this good vse was quickly turned into an abuse. For in regard of the exempti∣ons of diuers, and of other worldly respects, and because the Bishops desired to haue a great Clergie, they ordained whosoeuer came vnto them for it. Therefore this sort of ordination was forbidden in the Councell of Chalce∣don, which was then called absolute, or loose, (for so the Greeke word doeth properly signifie) commanding that none should be ordained but vnto a par∣ticular charge, and that the loose ordinations should beenullified, and made voyd. This was afterwards confirmed by the Canons, so that this rule re∣mained as a Maxime, established in the Church, that no man could bee or∣dained without a title; and in the ancient and good times, by a title was vn∣derstood a charge, or ministery to be exercised. But after that corruptions were entred, a title was taken for a reuenue to liue vpon, and that which was constituted to this end, that amongst the Clergie no person might bee idle, was thus transformed, that no person might want, and bee forced to worke for his liuing. And the true sense of the Canons beeing couered by this in∣terpretation, Alexander the third did establish it in his Lateran Councell, say∣ing, that none should be ordained without a title, by which hee may receiue prouision, necessary for his life, with this exception, if he had no inheri∣tance of his owne, or from his father; which would bevery reasonable if a title were required onely to maintaine life. For this cause many, shewing they

had a Patrimonie, by false proofes, were ordained; others, after they were ordained to a true patrimony, did aliene it; and others, borrowing a suffici∣ent patrimony vntill they were ordeined, did afterwards restore it to him that had lent it; so that there were many poore Priests, and many inconue∣niences caused, which required that prouision should be made for them.

This Article being proposed to the Synode, there were diuers opinions. Some sayd, that it being established that residencie is de Iure diuino, and euery one exercising his charge, the Churches will bee perfectly serued, and there will be no neede of Clergie men not beneficed, or of ordinations to the title of patrimonie or any other, and all inconueniences will bee remedied. For there will bee no idle person in the Clergie, from whom innumerable mis∣chiefes and bad examples doe come, there will bee no beggar, nor any forced to vse base trades. They sayd, that no reformation was good, but that which did reduce things to their beginning; that the primitiue Church did continue many yeeres in perfection, and that the integrity thereof could by this meanes only be restored. There was another opinion, that none should be denied to take holy orders, who, for honestie or sufficiencie, did deserue them, although they were poore, alleadging that the poore were not exclu∣ded in the Primitiue Church, which did not dislike that Clerkes and Priests should liue by their labour, by the example of S. Paul the Apostle, and of Apollo the Euangelist, who liued by making Pauilions. And after that Princes be∣came Christians, Constantius the sonne of Constantine, gaue, in his sixt Consul∣ship, a priuiledge to the Clergie, that they should not pay any Subsidie for that which they did traffique in shops and worke-houses, because they gaue some of their gaines to the poore. The instruction of S. Paul to the faith∣full was obserued, that they should labour in honest workes, that they might haue whereof to giue to the poore. They said that an idle and wicked life was vnseemely in the Clergie, because it gaue scandall; but to liue of ones la∣bour was honest, and tended to edification; and if any were forced to beg because of sicknesse, it was no shame, no more then to the Friars who holde it for a glory to bee accounted beggars; that it was not a Christian proposi∣tion, that to labour to liue by ones hands, to begge in case of impotencie, was vndecent to the Ministers of CHRIST, and that nothing was vnseeme∣ly but vice. And if any thought that want was cause of theft, or other sinnes, hee shall finde, when he thinketh better on it, that these bee sinnes of the rich rather then of the poore, and that auarice is more impotent, and vnta∣med, then pouerty, which, beeing alwayes busie, doth take away occasi∣ons of doing ill. An honest man and a poore man are compatible, but not an honest man and an idle man. The great benefit which the Church militant in this worlde, and that which is Purgatorie doeth receiue by Masses, celebrated by poore Priests, and not by rich, is both written and preached; of which number if none were, the faithfull liuing, and the soules of the dead would bee depriued of great suffrages; that it were better that a strict order should bee made, that persons of honesty and sufficiencie should be ordained without a title, seeing that now the cause doeth cease for which Antiquitie forbade it, which was, for that those who had titles, labouring in their Ecclesiasticall functions, did edifie, and the others, beeing idle, did giue

scandall, whereas now those that haue titles doe, for the most part, disdaine the Ecclesiasticall ministerie, and liue in pleasure, and the poore performe the functions, and doe edifie.

This opinion was not followed by many. But a middle opinion had great applause; which was, that the vse should bee still obserued, not to or∣daine without a title to an Ecclesiasticall benefice, or a sufficient patrimonie, that Priests might not dishonour their order by begging, and that it should bee constituted, to remooue all fraud, that the Bishop should prouide that the patrimonie, to which the Clerke is ordained, might not bee alienated. Ga∣briel de Veneur, Bishop of Viuiers, contradicted this, and said, that the patri∣monie of Clerkes is a secular thing, concerning which the Clergie cannot: possibly make any law: besides many occasions may arise, for which the Law, or the Magistrate may lawfully command it to bee alienated. And it is gene∣rally true that the patrimoniall goods of Clerkes, for prescriptions, and all sorts of contracts, are subiect to the ciuill lawes, and therefore that they ought to consider well of the businesse, before they assume authoritie to breake a ci∣uill contract.

The occasion of proposing the third Article was, because the precept of CHRIST, that all spirituall graces should bee freely conferred, as they are freely receiued from him, was many wayes transgressed in the collation of Or∣ders: which abuse was not new, but greater in former times. For, in the beginning of Christianitie, charitie abounding, the people who receiued spirituall things, from the Ministers of CHRIST, did not onely, according to the diuine precept expounded by S. Paul, contribute to them as much as serued for their necessities, but enough also to maintaine the poore, neuer thinking that the temporall was a price of the Spirituall. But after that the temporall, which was held and inioyed in common, was diuided, and a re∣uenue applyed to the titles, called a Benefice, the ordination being not then distinct from the collation of the title, and by consequence of the Benefice annexed to it, but both being giuen and receiued together, it seemed to the ordainers, that, beside the spirituall thing, they gaue also a temporall, for which they might receiue another temporall thing in recompence, which hee that would obtaine, was forced to accommodate himselfe to the will of him that could giue it, so that open buying and selling was easily brought in, which, in the orientall Church, could neuer be corrected, though many Ca∣nons and censures were made against it. Yet it was much diminished, be∣cause God tooke from them, by the rod of the Saracens, a great part of their goods. And, in the West, though it was much reprehended by good men, yet it continued, in some places more, in some lesse, vntill, about the yeere 1000. the ordination was diuided from the collation of the Benefice, for which cause that did beginne to passe for nothing, and Simony did still con∣tinue in this, and that more openly then before. And this abuse did alwayes increase, though vnder diuers names of Annates, small seruices, writing, seale, and other pretences, which the Church still vseth, with small hope that they can euer be taken away, vntill CHRIST come againe, with his whip, ouerthrow the tables of the money changers, and chase them out of the Temple. But the ordination, which, being separated from the Benefice,

had the fortune to bee conferred freely, did inioy it but a small time. For the Bishops esteeming it vnprofitable and base, and regarding more the o∣ther which yeelded fruit, left off, by little and little, to administer the ordi∣nations; so that titular Bishops were instituted, who performed the Ponti∣ficall Ecclesiasticall ministeries, and the true Bishops busied themselues in the temporall onely. Those, hauing no reuenues, were forced to maintaine themselues by the administration of those functions. Whereupon hee that receiued Order was compelled to contribute, first by the name of almes or of∣fering, afterwards, to make it more honourable, by the title of donatiue or present, and, proceeding further, that it might not bee omitted as being a due∣tie, it was couered with the name of reward, not of the Ordayner, but of his seruants, or of the Notarie, or of some other who serued him in the ordinati∣on. Therefore in this Article it was proposed, that the abuse occurring in the collation of Benefices should not bee spoken of; as beeing an infirmitie; not curable with any remedie but death.

Concerning which the Prelates were diuided, not by opinions, or af∣fections, but by qualitie of persons. The rich Bishops condemned the recei∣uing of any thing; either for themselues or their officers, or Notaries, as Si∣monicall, and sacrilegious, bringing the example of Iehesie seruant of the Prophet Elizeus, and of Simon Magus, and of the seuere commaundement of CHRIST, Giue freely as you haue receiued. They alleadged also many exaggerations out of the Fathers against this sinne, saying, that the names of a voluntary donatiue, or almes, are vaine colours repugnant to trueth, be∣cause the gift is bestowed for the Order, without which it would not haue beene giuen. And if it bee an almes, why is it giuen vpon that occasion onely? let it be made at another time, and Orders conferred without the inter∣uention of any thing. But the mischiefe is, that if one should tell the Ordainer that hee gaue him an almes, hee would hold it for an iniurie, nor would re∣ceiue it at another time. Therefore they ought not to beleeue, that they could deceiue God and the world. They concluded that an absolute De∣cree ought to bee made, that nothing should bee giuen, though willingly, or vnder the name of almes, nor receiued, not onely by the Ordainer, but also by any of his, or by the Notarie, vnder the name of writing, seale, paines, or any other Pretence whatsoeuer.

But the poore Bishops and the Titular sayd to the contrary, that as to giue order for a price was a wicked sacriledge, so to take away almes, so much commended by CHRIST, did destroy charitie, and wholly deforme the Church. That there was the same reason absolutely for Ordinations, which is for Confessions, Communions, Masses, Burials and other Ecclesiasticall functi∣ons; and therefore no cause why that should be forbidd in Ordination, which is allowed in all these; and the allegation, that if it bee an Almes, let it bee gi∣uen at another time, is of as much force in all the other functions. The Church hath vsed, from the beginning, to receiue oblations and almes, vpon these occasions, which if they shall bee taken away, the poore religious per∣sons, who liue of them, will bee forced to take some other course, the rich will not performe the offices, as doeth, and, for the space of fiue hundred yeeres, hath plainely appeared, so that the exercise of Religion will bee lost,

and the people, remaining without it, will fall into impietie, and diuers per∣nicious superstitions. And if thousands of crownes are giuen without repre∣hension for the vestments which the Apostolike Sea giueth to the Metropo∣litans, how can a small acknowledgement be reprehended, which the Bishop receiueth from the inferiour Orders? What reason is there that things of the same kinde should be ordered by contrary lawes? That cannot be called an abuse which was instituted in the beginning. And it remaineth still in the Pontificall, that waxe candles are presented, by those that are ordayned, to the Bishop ordaining, at the offering place, in time of the Ordinations, which be temporall things, and, if they bee great, and well adorned, may cost much. It is not therefore so bad as it is painted out, neither can the opposites game, by the infamie of poore Bishops, the name of reformers, imitating the Phari∣sees, in obseruing moathes, and straining at gnats.

Some sayd also that it could not bee constituted, as being contrary to the decree of Innocentius the third, in the generall Councell, where the vse of gi∣uing and receiuing a temporall thing, in the ministery of the Sacraments, is not onely approoued, but the Bishops are commanded to compell the peo∣ple, by censures and Ecclesiasticall punishments, to obserue the custome, gi∣uing the title of laudable to those things, which now some goe about to con∣demne as sacrilegious.

But Dinisius, Bishop of Milopotamus, made a long digression, to shew how the faithfull would bee edified, if the Sacraments were administred by the Clergie for pure charitie, expecting no reward but from God onely. Hee affirmed that necessaries were to bee allowed them, and greater prouision also; but that this was sufficiently and superaboundantly done, by the assig∣nation of Tithes, because they, not being the tenth part of the people, doe re∣ceiue so great a portion, besides other possessions which are double as much. Therefore it is not iust to demand that which is already receiued an hun∣dred folde; and if the Bishops bee poore, it is not because the Church is poore, but because the riches are ill diuided. With an euen distribution e∣uery one might be fitted; and that might be giuen without counter change, for which more then the iust price hath beene already receiued. Hee added, that, if this multitude of abuses could not bee taken away altogether, it would bee good to beginne with that of Ordinations, not restraining it to the onely action of conferring the Sacraments, but extending it also to the precedent. For it would be a great absurditie that one should pay too deere, in the Chanceries of Bishoprickes, for dimisorie letters, by which the Clerke hath leaue to finde out one that will ordaine him, and in Rome to be ordained out of the times appointed, and lay the reformation onely vpon the Bishops that doe ordaine. This opinion was approoued by many, in respect of the dimisories of Bishops; but concerning the Facultie giuen at Rome, the Cardi∣nall Simoneta sayd, that the Pope would prouide for it, and that it was not a thing to be handled in Councell.

Concerning the reward of Notaries some thing was said. For some estee∣ming it an office purely secular, thought that their pay ought not to bee stop∣ped. Others held it for an Ecclesiastical office. Antonius Augustinus, Bishop of Lerida, an antiquarie, said, that in the ancient Church the Ministers were

ordained in presence of all the people, so that there was no neede of letters Patents or testimoniall, and after they had gained a title they did not change Diocesse; and if, for any cause, they did make a iourney, they had a letter from the Bishop, then called Formata. The vse of letters testimoniall began after that the people left to bee present at the Ordinations, and the Clerkes be∣gan to bee vagabonds, and, being introduced in supplement of the presence of the people, is to bee esteemed a temporall office; but, because it is applied to a spirituall matter, it is to bee vsed with moderation. Therefore his opi∣nion was, that some reward should bee allowed for them, but moderated, and limited.

That which was proposed in the fourth poynt belongeth onely to the Collegiate Churches; which hauing by their institution, this function, a∣mongst others, to assemble themselues in the Church to prayse God, at the houres appointed by the Canons, which therefore are called Canonicall, rents were annexed to them for the maintenance of the Canons, distributed amongst them in one of these foure manners. For either they liued at a com∣mon table and charge, as the Regulars, or euery one had his portion of rents assigned to him; (which therefore was called a Prebend) or, the seruice be∣ing ended, all was distributed amongst them, either in meate, or money. Those that liued in common continued in that discipline but a small time, but came to diuision, either into Prebends, or distributions to the Preben∣daries, excusing those from performing those diuine offices, who, by reason of infirmitie, or some spirituall businesse, could not bee present. It was an ea∣fie thing to find a pretence, and begin an vse of being seldome in the Church, and to enioy the Prebend notwithstanding. But hee, vnto whom the mea∣sure was distributed, after the worke was done, could not bee excused; so that discipline, and frequencie in the Offices remained longer in this second kinde, then in the first. For this cause the faithfull, when they gaue or bequeathed any thing to the Churches, ordained it should bee put in distributions: and experience shewed, that the greater the distributions were, the better the Of∣fices were performed, and that the negligence of those who did not assist in the offices might bee redressed, by taking part of the Prebends, and making distributions thereof. This was much commended by many of the Pre∣lates, thinking the worship of God would bee much inlarged heereby; whereof there could no doubt bee made, because it did appeare already by experience. And this was all which was spoken for a ground of this opinion.

But Lucas Bisantius, Bishop of Cataro, a godly man, but poore, spake to the contrary, that rather the Prebendaries should bee forced, by censures, and depriuations of part, or of all the fruites, and of the Prebends them∣selues, but that the first forme should not bee altered. For almost all these institutions being made by the last will of the faithfull, they ought to bee ob∣serued inuiolably, and without alteration, not onely vpon pretence of better, but not for that which is truely and certainely better, in regard it is not iust to meddle with that which belongeth to another, because hee doeth not vse it well. But, which is of more importance, to exercise a spirituall fun∣ction for reward is vndoubted Simonie, so that by driuing out one euil, ano∣ther

would enter farre worse, making negligent men to become Simoniacall. The other part answered, that the Councell had power to change last willes; and, for assisting at diuine Offices for gaine, one must distinguish, that the gaine is not the principall, but the secondary cause, and therefore there is no sinne in it; for the Canons will goe to Church principally to serue God, and se∣condarily for the distributions. The others replyed, that they saw not how the Councell had greater power ouer the goods of the dead, then of the li∣uing, which no man is so impertinent as to pretend; and besides the do∣ctrine is not so secure as it is affirmed, that it is lawfull to serue God for gaine secondarily. And if it were, it is not a secondary, but a principall cause, which first mooueth, and without which the worke would not bee done. This opinion was not pleasing, and raysed much murmuring in the Congre∣gation. For euery one beeing conscious to himselfe that hee receiued the title and charge onely in regard of the rents, did thinke hee was condem∣ned. Therefore the Article had great applause that the Prebends should bee turned into distributions, to incite men to serue God, in the best manner they could.

These Articles hauing beene thus discussed, Fathers were deputed to make the Decrees; and it was proposed that, in the next Congregations, they should speake of sixe more, leauing that of secret mariage for another Sessi∣on. The next day the Legates and Deputies met, to collect the substance of the opinions of the Fathers; and, concerning the first Article of Resi∣dencie, they dissented amongst themselues. Simoneta fauoured the opini∣on that it was de iure positiuo, and sayd, that the greater part, euen those who held it was de iure diuino, thought fitte that the question should bee omitted. Mantua, without manifesting his owne opinion, sayd that the greater num∣ber did demand a declaration of it. Of the other Legates, Altemps follow∣ed Simoneta, and the other two, though with some caution, adhered to Man∣tua. And this difference did not pasle without some bitternesse, though mo∣destly expressed. For this cause the Legates held a generall Congregation, the 20. day; in which the demand following was read out of a paper: that is; Because many Fathers haue sayd that residence is de iure diuino, some haue sayd nothing, and others spoken against the making of the declaration, to the end, that those who are deputed to make the Decrees, may make them quickely, easily, and securely, your Lordships may bee pleased to deliuer your opinions, onely with the word placet, whether you approoue or dis∣prooue the declaration, that residencie is de iure diuino: because, according to the custome of this holy Synod, the Decree shall bee made as the greater number shall giue their voyces; which because they had beene formerly deli∣uered in great variety, they desired that they would all speake distinctly, one after one, that their suffrages might be noted.

All hauing giuen their voyces, ••8. sayd, Placet absolutely: 33. Nonplacet absolutely. 13. sayd Placet, consulto prius Sanctissimo Domino nostro: and 17. answered, Nonplacet, nisi prius consulto Sanctissimo Domino nostro. The 13. did differ from the 17. because they did absolutely approoue the declaration, yet were ready to change their opinion, if the Pope thought otherwise: the 17. did absolutely not approoue, yet were content to be of the Popes opinion, if

hee did like it. This was a very subtile difference, and vsed onely where eue∣ry one doeth thinke to doe his Master the best seruice. The Cardinall Ma∣druccio would not precisely answere to the interrogation, but said, he referred himselfe to his voyce, deliuered in Congregation, which was in fauour of Ius diuinum. And the Bishop of Budua said, that hee held the affirmatiue as already concluded, and that he thought fit it should be published. The voy∣ces beeing collected and diuided, and it appearing that the greater part, by one halfe, did approoue the declaration, that a fourth part onely did dislike it, and that others, though conditionally, were with the first, they came to words of some bitternesse, and the residue of the Congregation was spent in discoursing heereof, not without much confusion. Which the Cardinall of Mantua perceiuing, made a silence, and, exhorting the Fathers to modesty, gaue them leaue to depart.

The Legates consulted what was fit to bee done; and agreed to giue the Pope an exact account of all, and expect his answere, and in the meane while to prosecute in the Congregations the Articles remayning. Mantua would haue sent his Secretarie, Camillus Oliuo, by post, with letters of credence, and Simoneta would haue all expressed in the letters. They concluded to temper these two opinions: that is, to write a very large letter, and referre that which remained to the Secretary: who the same day parted from Trent, in the eue∣ning. This, though secretly caried, came to the knowledge of the Spaniards; who much complayned that they saw a beginning made of an vnsupportable grieuance, that euery treatie should not onely bee sent, but consulted of and resolued also at Rome; that the Councel assembled twise before in that City, was dissolued without fruit, yea with scandall also, because nothing was re∣solued by the Fathers, but all in Rome; so that a blasphemous Prouerbe was generally vsed, that, the Synod of Trent was guided by the holy Ghost, sent thither, from time to time, in a cloake-bagge from Rome. And that those Popes, who ab∣solutely refused the Councel gaue lesse scandall, then those who haue assem∣bled it, and hold it in seruitude. The world was in hope that, if once a Councel might be obtayned, all inconueniences would be redressed; but ha∣uing obserued how things were caried, vnder two Popes before, and how they are gouerned now, all hope of any good is extinguished, nor any more to be hoped for from the Councel, if it must serue to bee a minister of the in∣terests of the Court of Rome, and mooue or stand still at their pleasure.

This gaue occasion, beginning in the next Congregation to discusse the Articles proposed, briefly to speake of the point of Residencie. The Cardi∣nall of Ʋarmia sayd, that that matter was sufficiently treated on, that the Decree should bee framed to resolue it; which beeing proposed euery one might say what hee thought fit: but hee could not quiet the humors that were mooued. Therefore the Arch-bishop of Prague, the Emperours Am∣bassador, made a continuate speach, to exhort the Fathers to proceede peace∣ably and with lesse passion, admonishing them to consider what did become their persons, and that place: But Iulius Superchius, Bishop of Caurle, answe∣red cholerikely, that nothing doth lesse beseeme the Councel, then to lay a law vpon the Prelates, especially when it is done by one who representeth a Secular authority; and vsed some biting termes: so that the Congregation

was like to be diuided into parts. Ʋarmiense, who was President in it, seeking to moderate them, diuerted the speech vpon other Articles, appointed for that day, and proposed that some meanes should bee vsed to set at liberty the English Bishops, who were in prison in England, that, comming to the Councel, it might be said, that that noble Nation was present also, and not wholly aliened from the Church. This pleased all: but the common opinion was, that it might sooner bee desired then hoped for. They concluded that the Queene hauing refused to receiue a Nuncio, expressely sent from the Pope, it could not be hoped that she would hearken to the Councel. There∣fore all they could doe was to perswade Catholique Princes to mediate for them. The 25. beeing S. Markes day, the Venetian Ambassadors were recei∣ued, in the generall Congregation, whose Mandat being read dated the 11. of the same Moneth, and an Oration made by Nicolas di Tonte, one of them, an answere was giuen in the vsuall forme.

In those few dayes, the wisest amongst the Prelates, considering what a dis∣reputation it would be to the Councel, and themselues, if those stirs were not pacified, endeuoured to pacifie mens minds by shewing that if the Conciliary actiōs were not prosecuted without tumult, besides the scandall & the shame, the dissolution of the Councell, without doing any good, would necessarily follow. This remonstrance tooke effect; and caused them to treat peaceably of the sixe Articles remaining; of which there was not much to bee spoken. For the fifth, the prouision was thought necessary; but there was a difficul∣tie concerning the manner, because the diuision of Parishes was first made by the people, when a certaine number of inhabitants, hauing receiued the true faith, built a temple for exercise of their religion, hired a Priest, and did constitute a Church, which, by the neighbours, was called a Parish; and when the number was encreased, if one Church and Priest were not suffici∣ent, those who were most remote did build another, and fit themselues bet∣ter. In progresse of time, for good order and concord, a custome began to haue the Bishops consent also. But after that the Court of Rome assumed by reseruations the collation of Benefices, those who were prouided of them from Rome, when the diuision of great Parishes, and, by consequence, a di∣minution of their gaine was in question, opposed themselues by the fauour of the Pope, so that nothing could bee done herein, without going to Rome: which when it hapned, especially beyond the Mountaines, in regard of the impediments of Appeales, and other suites, it was a thing of great charge. To prouide against these inconueniences in Councell, the Prelates thought, that where one Church was sufficient for a people, but not one Rector, the titles should not bee multiplied, because where many Curates are, there must needes be diuersitie of opinions; but that the Bishop should compell the Pa∣rish Priest to take other Priests to assist him, as many as were needefull: but where the largenesse of the habitations did require, hee should haue power to erect a new parish Church, diuiding the people and reuenewes, and com∣pelling them to make a sufficient reuenew by contribution. Only Eustathius Bellai, Bishop of Paris, who came not long before, told them, that in re∣gard of the la••t part, the Decree would not be receiued in France, where they doe not consent that the Laitie may be commanded, in a temporall matter,

by Ecclesiasticall authoritie, and that it was not for the reputation of a ge∣nerall Councell to make decrees, which would be reiected in any Prouince. Fryar Thomas Casellus, Bishop of Caua, replyed, that the French men doe not know that this power is giuen to the Councell by CHRIST and S. Paul, who haue commanded that maintenance should bee allowed by the people, to those that serue them in spirituall things, and that the French-men, if they will be Christians, must obey. Bellay replyed, that vntill hee had vnderstood that which CHRIST and Saint Paul doe grant to the Ministers of the Go∣spel, to bee a power to receiue maintenance from him that doth voluntarily giue it, and not to constraine any to giue; and that France would euer bee Christian. And he passed no further.

The sixth and eighth Articles would not haue needed a decree, if the Bi∣shops had kept their authoritie, or if it had continued in the Parish Priests, or in the people, to whom such prouisions did formerly belong, as hath been said, and should doe still by all reason. But the necessitie of handling these matters proceeded from the reseruations made to Rome. The Prelats were all of the same opinion, that prouisions were requisite, yet some would not consent they should bee made, because they would not m••ddle with the Popes authoritie; by treating of things reserued to that Sea, especially in so great a number. Leonard, Bishop of Lanciano, spake of it as of a poin•• of iu∣stice, that all the offices of the Apostolike Chancerie being sold, it was not fit to diminish the dispatches made there, because it would take away part of the profit, without the consent of the buyer; and therefore that these prouisions ought to bee made in Rome, where the interest of all would bee considered. And this Bishop would haue proceeded further, in regard of the interests himselfe and his friends had in those offices, if the Arch-bishop of Messina, a Spaniard, who sate next, had not told him that nothing should be resolued before it were consulted of, and consented to in Rome. They called to minde that which was done in the first Councell, when authoritie was giuen to Bi∣shops, concerning things reserued to the Pope; that is, to adde, that they should doe it as delegates of the Apostolike Sea; which counsell was follo∣wed in all decrees, made concerning such matters.

In the 7. though euery one thought fit that the people should bee serued by persons sufficient for the ministery, and of good behauiour, yet they said it was enough, and very much, to prouide for the future, because those lawes which looke backe and dispose of things past, are euer accounted odious, and transcendent. Therefore they thought it sufficient to prouide fit persons for hereafter, tolerating those who are in possession already. The Arch-bishop of Granata said, that the deputation of any vnfit person to the ministery of CHRIST, was not ratified by his diuine Maiestie: and therefore was void the possessor hauing no right: and that they were bound to remoue him that was vnfit, and to put another sufficient person in his place. But this opini∣on was not followed, as being too rigid, and impossible to be executed, be∣cause there was not a iust measure of necessarie sufficiencie. Therefore the middle way was taken, not to exceed the proposition of the Article, but ma∣king a difference betweene the ignorant and scandalous, to proceede against the former with lesse rigour, as being lesse culpable. And as it belongeth to

the Bishop by all reason, to make prouision when the collations came not from the Pope, so, in this case also it should bee graunted vnto him, as Dele∣gate of the Apostolike Sea.

To treat of the visitation of Benefices commended, in the ninth article, occasion was giuen by a good vse, degenerated into a great abuse. In the in∣cursions which the Barbarians make vpon the Westerne Empire, it often hap∣ned, that the Churches were depriued of their pastours, when those vnto whom it did canonically belong to make prouision of successors, could not doe it, as being hindred by inuasiont, sieges, or imprisonments: whereup∣on, that the people might not continue long without spirituall gouernment, the principall Prelats of the Prouince, or some of the neighbours, did re∣commend the Church to some Cleargie man, conspicuous for pietie, and ho∣nestie, and fit for gouernment, vntill, the impediments being remooued, a Pastor might be canonically elected. The Bishops and next parish Priests did the like, when the like vacancies hapned in the Countries; and alwayes he that did commend another, did seeke to imploy a man of note, and he that was commended, did labour to answere the expectation; so that great fruit did ensue, to the satisfaction of al: But as alwaies some corruption wil in time creep into good things, some of the Cōmendataries began to think not only of doing the Church good, but to draw some profit to themselues also, & the Prelats likewise to commend Churches without necessitie. The abuse increa∣sing, a Law was made, that the Commenda should not last aboue sixe moneths, nor the Commendatarie participate of the fruits of the Benefice cōmended. Howsoeuer, the Popes, pretended to be aboue this law, did not only cōmend for a longer time, and grant an honest portion to the Commendatarie, but did commend also for terme of life, granting all the fruits vnto the person com∣mended, as vnto the titular. Yea, they made the forme also quite contrary. For whereas it was formerly said in the Buls, We doe recommend vnto thee this Church, that it may be well gouerned in the interim: they began to say, We recommend vnto thee such a Church, that thou mayest maintaine thy state, with a greater dignitie. And moreouer they ordained, that if the Com∣mendatarie died, the Benefice should remaine at their disposition, so that they could not be hindred by the Patron. And the Commendataries being placed by the Pope, the Bishops could not meddle in those churches, and euery one in Court was more willing to get Benefices in Commenda, then in the Title to exempt themselues from the subiection of the superiour Prelates; so that the Bishop was depriued of authoritie ouer the greater part of the Churches of his Diocesse, and the Commendataries, not subiect to any Superintenden∣cie, suffering the buildings to fall, and diminishing, or wholly taking away o∣ther necessarie expenses, hauing no other end, then according to the proëme of the Bull, to maintaine their owne state, let all goe to desolation. It seemed an indecencie, that the Bishop should meddle with that which was recom∣mended by the Pope to another and therefore they thought fit to make a manerly prouision against this disorder, granting the Bishops authoritie to visit and superintend, but as Delegates of his Holinesse.

The twelfth proposition was made to remedie the abuses of the Colle∣ctours, because the ancient institution was degenerated also. For Hospitals,

Spittles, places for education of Orphans, and such like, beeing instituted in diuers places for necessitie, without any maintenance but the armes of the faithfull, some godly persons vndertooke the charge to goe about and aske them at mens houses, and for their credit, had letters testimoniall from the Bishop. Others, that they might not be hindred by the Bishop, obtained fa∣cultie from the Pope, with letters of recommendation; which were easily granted, in regard of the profit which came to the Court, for the dispatch of the buls. This institution was immediatly turned into excessiue abuses, and the least part of the armes collected was bestowed in the right course. Those also who had obtained power to collect, did substitute also base and infamous persons, diuiding the almes with them. The Collectours likewise, to gaine as much as they could, vsed a thousand sacrilegious and wicked artifices, wea∣ring a certaine forme of habite, carrying fire, water, belles, and other instru∣ments to make a noise, that they might amaze the vulgar and breed supersti∣tion in them, telling false miracles, preaching false indulgences, asking almes with imprecations and threats of euill and misfortunes, against those that would not giue, and vsing many other impieties like to these, so that the world was much scandalized; but no prouision could be made, in regard of the Apostolicall grants. The Prelats enlarged themselues in this matter, re∣lating the abuses and impieties aforesaid, and many more, shewing that re∣medies had beene formerly vsed, but without effect; and so would all others prooue that should be attempted: onely one remained, which was to abo∣lish wholly the name and vse of Collectors; in which opinion all concur∣red. At this time the Ambassadours of the Duke of Banaria came, who re∣fused to present themselues in Congregation, except they might haue prece∣dence of the Ambassadours of Venice. Whereunto they denying to yeeld, the Legates interposed a delay, that they might receiue answere from Rome.

The Pope vnderstanding how the voyces were giuen in the Congregati∣ons concerning residencie, and that the Spaniards did all hold together, made a bad Prognostique, and thought that vnion could not be without the Kings knowledge. He said he had a long time knowen, by great experience, that the Ʋltramontan Prelats doe enuie the greatnesse of Italie, & of the Apo∣stolique Sea, and, for the suspition which he had of the King, was ill satisfied with him, as if he had failed of the promise which he made vnto him to pre∣serue his authoritie. The Conclusion of all his discourses was, that if the Princes will abandon him, he will haue recourse to heauen; that hee had a million of golde, and knew where to get another; and besides, that God wil prouide for his Church. The Court also did perceiue, with great passion, in what danger they were, and thought that these nouities did aime to make many Popes, or none at all, and to hinder all the profits of the offices of the Chancerie. Aduice came to him also, from his Nuncio in Spaine, that the King was ill pleased with the (Proponentibus Legatis) constituted in the first Sessi∣on: and the Pope was so much the more pleased with it, because by the di∣staste of others, he perceiued they had desseignes to propose something to his preiudice. Yet he caused it to be excused to the King, that it was done with∣out his priuitie, howsoeuer he thought it necessary to represse the petulancie of vnquiet spirits, saying, that the Councel would be like the tower of Babel,

if euery turbulent person might mooue humours as he listed; that the Legats were discreet, and did reuerence his Maiestie, and would propose whatsoe∣uer should please him, and giue satisfaction to all wise and godly persons. But with the Kings Ambassadour residing with him, who spake thereof, hee proceeded somewhat roughly. First, he complained, that he had done bad offices herein; then, relating how the Spanish Prelats, as it were seditiously, proceeded in the Councell, he shewed that the Decree was holy and neces∣sarie, and that no preiudice was done to any, insaying that the Legats shall propose. Vargas answered, that if it had beene sayd onely, the Legats shall propose, no man would haue complained, but that ablatiue (Proponentibus Legatis) did depriue the Bishops of power to propose; and therefore that it was fit to change it into another kinde of speech. Whereunto the Pope an∣swered, with some disdaine, that he had something else to doe, then to thinke Cuius generis, & cuius casus. The Popes suspition did not want ground, ha∣uing discouered that the Ambassadour had sent many posts into Spaine, and vnto Trent, exhorting the Spanish Prelats to maintaine their libertie, and de∣firing the King that the Councel might not be helde in subiection.

But, in the Court, many Prelates hauing written to their friends from Trent diuersly, according to their affections, there was a great tumult, or ra∣ther an astonishment, euery one thinking hee did already see Rome emptie of Prelates, and depriued of all prerogatiue and emine••cie. It did appeare plainely, that the Cardinals residing in Rome, should bee excluded from ha∣uing Bishoprickes; that pluralitie of benefices was forbid, that no Bishop or Curate might haue any office in Rome, and that the Pope might not bee able to dispence in any of the things aforesaid, which are the most principall of all that are in his power, so that his authoritie would bee much dimini∣shed. And they remembred the saying of Liuie, that the Maiestie of a Prince is hardly brought from the height to the middle, but is easily cast headlong from the middle to the bottome. They discoursed how much the authoritie of Bishops would bee inlarged, who would draw vnto them the collation of Benefices, denying the Popes authoritie for reseruations, that the Bishops beyond the Mountaines, and some Italians also, haue euer shewed a bad minde towards the Court, for enuie, and because they can not so easily haue place in it; and that they were to take heede of those who remanie in places the most remote from Rome, for conscience sake, because they would doe worse then all the rest, in case they were able; that these hypoctiticall Purstans haue a greater ambition then the rest, though couered, and would faine aduance themselues by the ruines of others, as Paul the fourth did very well shew by effects. And because the Spaniards were vnited in this, and exhorted by Vargas to perse∣uere, many did whisper that the King was the first moouer, who, to gaine Subsidies from the Clergie, hauing two difficulties to ouercome, one in ha∣uing the Popes consent, the other in taking away the resistance made by Chapters and Colledges, who being the prime of the Nobilitie, exempted from Bishops, & most of them hauing receiued Benefices by the Popes colla∣tion, doe oppose themselues without respect, did purpose to aduance the Bishops who doe wholly depend on him, and receiue their Bishoprickes by his presentation, by freeing of them from subiection to the Pope, and sub∣iecting

the Chapters and Colledges vnto them, and so, by their meanes; to gaine an easie and absolute dominion ouer the Clergie.

The Court did generally complaine of all the Legats for proposing the article, or suffering it to be proposed, saying, that it was formerly ordained with great arte, that they onely should propose, onely to resist the attemps of those who were ill affected to Rome, and that they could not bee excused, because they had an example of a disorder, which this dispute caused in the first Councel. Aboue all, they complained of Mantua and Seripando, and especially of Mantua, because with his reputation and credit, he might easily haue withstood all inconueniences. They sayd it was necessarie to other Legats, more inclined to the common good, not Princes, nor Fryars, but such as had passed through the degrees of the Court. And the generall voyce did desseigne Iohn Baptista Cigala, Card. of S. Clement, in the first place, because he had shewed himselfe a stout champion for the Popes authoritie, in the of∣fices of Referendarie and Auditor of the Chamber, with much commendation and encrease of the affaires of Rome; who, being superiour to Mantua, ought to holde the first place, which would make him retire.

The Pope caused many congregations to bee held by the Cardinals, de∣puted to consult of the affaires of the Councell: who hauing thought of di∣uers remedies to stop the current of this euill, he began to speake of the busi∣nesses much more quietly and correctly then before. Hee did not condemne the opinion of those who said, that residencie was de iure diuino, yea hee com∣mended them for speaking according to their conscience; and sometimes he added, that perhaps that opinion was the better. But hee complained of those who referred themselues vnto him, because the Councell was assem∣bled, that euery one may deliuer his owne opinion, and not lay the things of difficultie vpon the backe of another, that themselues might auoid ha∣tred and enuie. The differences betweene his Legates did displease him, which they ought not to haue published, with scandall, but, concealing them, to haue composed them betweene themselues, or referred them to him. And as hee was pleased that euery one should deliuer his opinion freely, so hee blamed the practises which many vsed, to subuert others, with deceipts, and almost with violences. And hee could not choose but bee trou∣bled with that which was spoken concerning the libertie of the Councel and that to consult of the matters thereof at Rome was to violate it; saying it was a strange thing, that hee, who was Head of the Church, and the Cardinals, who were principall members, and other Prelates in Rome, who haue voyce in the Councell, should bee accounted strangers, and may not bee infor∣med of what is handled, and speake their opinion, whereas those who haue no lawfull part in it, hold it lawfull to entermeddle, and that in an ill sort; that it is plaine, that the Prelates went to Trent, with commission from their Princes, according to which they proceede; that the Ambassadours, by letters and perswasions, doe compell them to follow the interests of their Masters, and yet, for all this, no man saith, which (should be sayd) that the Councell is not free. This he amplified, in all his discourses, with much vehemencie; adding, that to say the Councell was not free, was a coulour v∣sed by him who was not willing to see a good end thereof, hoping to dissolue

it, or to take from it all reputation; all which he held to be secret fauourers of heresie.

Finally after he had conferred and often consulted with all the Ambassa∣dours residing with him, of this particular, the ninth of May assembling all the Cardinals, hee caused the aduices sent from Trent to bee read, and decla∣red the summe of the former consultations, and the necessitie to walke cun∣ningly and constantly in this businesse, intimating that many had conspired against the Apostolike Sea. Afterwards hee caused the answere to bee read which he purposed should be sent to Trent; which in substance did containe two points. That the Counsell was free on his part, and euer should. That it was fit he should bee acknowledged for head, and receiue that re∣spect which is due to the Apostolike Sea. He asked the opinion of all the Cardinals: who did vniformely commend the Answere. Some told him that, in regard of the differences betweene the Legats, it were good to send others, some of the most extraordinary persons; and others sayd that the importance of the busines did require that his Holinesse and the whole Colledge should goe to Bolonia, that they may be neere to Trent, and to giue better assistance, as occasion should be offered. Whereunto the Pope answered, that hee was readie to goe, not onely to Bolonia, but to Trent also, if there were neede, and all the Cardinals offered to follow him. They consulted of sen∣ding other Legates, and resolued not to speake any more of it, as yet, because Mantua would depart, which would bee a great preiudice to the reputation of the Councell, in regard of the opinion which the Emperour, King of Spaine, and almost all Princes haue of his hone∣stie, and of the credite hee hath with the greater part of the Prelates of Trent.

The letters being dispatched, he dealt with the Ambassadours of Ʋenice and Florence, that their Princes would recommend the cause of the Papacie to their Ambassadours in Trent, and command them to cause the Prelates of their States, not to be present in the Parlies against the Apostolique Sea, and not to bee so earnest in the point of Residencie. Afterwards hee called all the Bishops remaining at Court, and shewed them what seruice their pre∣sence might doe in Trent, and the necessitie thereof. Hee loaded them with promises, gaue money to those who were poore, and dispatched them to the Councel. This hee did to encrease the number, against they should speake of Residencie, and because 40. French-men were expected, from whom he could not Prognosticate any good. And not to haue France his opposite, whose Ambassadours would be in Trent very shortly, he resolued to giue the King 100000. crownes, and to lend him as much in the Name of Marchants, vpon sufficient assurance for the principall and the interest, so that he would in earnest, and without dissimulation, reuoke the Edicts, and make warre for religion, that with that money Suisses and Germanes might be leuied to bee vnder the conduct of his Legate, and the collours of the Church, that no Hugonot should bee pardoned without his consent, that the Chancellor, the Bishop of Valence, and others, to bee named by him, should be imprisoned, that in the Councel nothing should be handled against his authority, and that his Ambassadours should not make mention of the An∣nats.

Yet he promised to accord with the King in that matter, and to reforme it, to the satisfaction of his Maiestie.

Afterwards the Pope consulted on the point of Residence, that, when there was occasion, hee might speake thereof correctly, without preiudice to himselfe, or scandall to others. And hauing well discussed the reasons, hee setled his opinion to approoue it, and cause it to be executed vpon what law soeuer it were grounded, whether Canonicall, or Euangelicall. And so he answered the French Ambassadour, who spake to him of it; adding, that he alone is deputed to see the execution of all the Euangelicall precepts. For CHRIST hauing sayd to S. Peter, Feede my Lambes, hath ordained that all the orders made by his diuine Maiestie, shall be executed by meanes of him one∣ly, and that hee would make a Bull thereof, with a penalty of depriuation of the Bishoprickes; which should be more feared then a declaration which the Councell might make, de iure Diuine. And, the Ambassadour insisting vpon the liberty of the Councell, hee said, that, if all liberty were graunted vnto it, they would extend it to reforme not onely the Pope, but Secular Princes also. And this forme of speech much pleased his Holinesse, who was wont to say, that nothing was worse then to stand vpon the defence onely, and that, if o∣thers did threaten him with the Councell, hee would play with them at the same weapons.

At this time, to begin to execute that which hee had requested, and pro∣mised, that is, to reforme the Court, that the Councell might not meddle with it, he first published a reformation of the Penitentiary, a very principall mem∣ber, giuing out a report, that hee would shortly also reforme the Chancerie, and the Chamber. Euery one did expect that the things belonging to the sal∣uation of soules should haue beene regulated, which are managed in that of∣fice, but in the Bull there was not any the least mention made of repentance, conscience, or any other spirituall thing: onely it tooke away the Faculties which the Penitentiary doth exercise, in diuers causes beneficiall, belonging to the exterior discipline of regular Friars; not expressing whether that pro∣uision was made to giue those Faculties to some other officers, or whether hee esteemed them abuses vndecent, and would banish them from Rome. But the euent did immediatly take away the doubt. For the same things were obtained from the Datary, and by other wayes, onely with greater charge. And this was the fruit of the reformation.

But to returne to Trent, the Fathers hauing deliuered their opinions, and the deputies framed nine Decrees (for the Articles of Matrimonie, as al∣ready decided, and of residencie by consent of the Legats, and of some of the Fathers, perswaded thereunto, were omitted) they proposed them to bee e∣stablished in Congregation, and to bee read in the Session at the time ap∣pointed. By reason of this omission, the demands of those that fauoured resi∣dency were stirred vp. Wherunto the Legats answering, that that Article was not wel discussed, nor was fit to be proposed in that Session, but that it should bee done in time conuenient, they were more earnest then before, alleadging that there would neuer bee a greater opportunitie, murmuring that it was a tricke neuer to conclude it. But they were forced to relent, seeing the Le∣gates resolute not to handle it then, and because those of the contrary opi∣nion,

encouraged from Rome, did labour more effectually to the contrarie. Therefore speaking of the other Articles onely, with some few alterations, the nine heads were framed.

The Maquis of Pescara made earnest suite, in the Kings name, that that Councel might be declared to be a Continuation of the Councell begun vn∣der Paul 3. and prosecuted vnder Iulius. He was assisted by the Spanish Pre∣lates, and others, who followed them, alleadging that it was to be done, for ne∣cessity of faith; and that otherwise the determinations, already made, would be questioned, which would be a notable impiety. The Emperours Ambassa∣dors vsed strong perswasions to the contrary, saying they would presently de∣part & protest. For the Emperor hauing giuen his word to Germany, that that Conuocation should be a new Councel, he could not indure so great an affront. They said they would not by this meanes, reexamine the things decided, but that while there was hope to reduce Germany, they would not cut it off, especi∣ally with so much disgrace of the Emperor. Card. Seripando had no other aime but that it should be determined to be a continuation, & formerly, in making the Bul of the Conuocation, did labour therein, & did now effectually further the Spaniards request. But Mantua did constantly resist, that such an iniurie might not be done to the Emperor, without necessitie; and he found a temper to pacifie the Spaniards; saying, that hauing already held 2. Sessions without making mention of this proposition, it will be no preiudice to deferre it also to another. The resolution of the Emperors Ambassadors to depart, and the perswasion of the Card. caused Pescara to proceed more rimisly. And letters came very fitly from Lewis de Lansac, chiefe of the Ambassadours sent to the Councel from the French King, who, beeing in his voyage not farre distant, wrote to the Legats and Fathers, to pray them that the Session might be pro∣rogued, vntil he & his Colleagues were come. Mantua, making vse of this occa∣sion, proposed the prorogation of the Session, for which though they would not consent, in regard of maintaining the dignity of the Synod, yet they resol∣ued (some for one respect, some for another, and some because the humors of residence were not wel quieted) to celebrate it, without proposing any thing.

The 14. day being come, they met in the publike Session, with the vsuall Ceremonies: where the Masse and the prayers accustomed being ended, the Secretary read the Mandats of Princes, according to the order in which the Ambassadors presented themselues in Congregation: Of the Catholike king, of the Duke of Florence, of the Suisses, of the Clergie of Hungary, and of the Ve∣netians. And the Speaker did in a few words thanke all those Princes, for ha∣uing offered their assistance for the security and liberty of the Councel. Af∣terwards the Masse-Bishop pronounced the Decree, in this substance: That the Synode, for some iust and honest causes, hath determined to deferre the promulgation of the decrees appointed for that time, vntil the fourth of Iune, for which day it doth intimate the next Session. And nothing else was done in this meeting.

So soone as the Session was celebrated, the Marquis of Pescara parted from Trent, saying hee must returne to his gouernment of Milan, because of some new stirres, raysed by the Hugonots, in the Delphinate. But it being knowen that those forces were not able to issue out of the Countrey, and that

the Duke of Sauoy was between Milan and them, many beleeued, that he had commission from his King so to doe, who, desirous that the Councell should proceed, would not haue it interrupted by the controuersie of precedence, which could not haue been auoided, if his, and the French Ambassadors had been in Trent together. Lewis S Gelais, Lord of Lansac, chiefe of the French Ambassage, arriued two dayes after the departure of the other, and was met vpon the way by many of the Prelats, and partieularly by the Spaniards. The next day Arnold de Ferrieres, President of Paris, and Guido Faber, Lord of Pibrac, gowned men, Colleagues of the Ambassage, did ariue also.

At this time aduice came to the Councell how the Pope, Cardinals, and Court of Rome, had censured the Fathers for the point of Residence, and many receiued letters from the Cardinals their Patrons, full of complaints, reprehensions, and exhortations, which letters they shewed to many. On the other side, newes came to Rome of what hapened in Trent afterwards. The Pope did renew and augment his disdaine against the Cardinall of Mantua, for hauing omitted the occasion to declare the Continuation, be∣ing requestd to doe it by the Ambassadour and Prelates of Spaine. Hee was sory to see that Cardinall ioyned with the Spaniads in the point of resi∣dence, and opposite to them in the Continuation; which was to crosse him in all things. For no man, though of a dull wit, would haue forborne to haue made that declaration, because if it had succeeded well, it had beene much in the fauour of the Catholique Church, if not, the Councell had been dis∣solued; a thing of no lesse benefite. They began in Rome to consult againe of sending other Legats, and particularly the Cardinall of Saint Clement; des∣signing to lay the principall charge, and the instruction vpon him: and not to take the first place from Mantua, and so to giue him occasion to depart, they thought to ordaine him Bishop, newes being come a little before of the death of Francis Tornon, Deane, by which one of the sixe Bishoprickes was voyde.

The Emperour, aduertised of the proposition to declare the Continuation, was mooued, and sent the Pope word, that whensoeuer it was done, hee would recall his Ambassadours from Trent, whom he commanded, that, if the resolution were made, they should presently depart, not expecting the publication. Therefore his Holinesse was in hope that, by this meanes the Councel might be ended, and was so much the more angry with the Car∣dinall of Mantua for suffering such an occasion to passe, and beganne to thinke how it might bee reuiued. The Court, as well to imitate their Prince, as for their owne interests, continued their complaints, and murmures against the Prelates of the Councell, and most of all against that Cardinall, and against Seripando and Ʋarmiense; and, on the contrary, the Prelates in Trent, and especially the Spaniards, complayned of the Pope and the Court. Of him, for holding the Councell in seruitude, to which he ought to leaue free power, to handle and determine all things, and not to meddle himselfe; and yet, besides that, nothing is proposed but what pleaseth the Legates, who doe nothing but that which is commanded from Rome, when a proposition is made in which 70. Bishops do vniformely agree, they are hindred, euen to speake therof, that the Councel ought to be free, and

exempt from all preuention, concurrence, and intercession of any other power; and yet lawes are giuen them what to handle, and limitations, and corrections made of the things handled and decreed; which continuing, they cannot truely bee called a Councell. That there were amongst them more then fourtie stipendaries of the pope, some receiuing thirtie, some sixtie crownes a moneth; and that others were terrified by the letters of Cardinals, and other Courtiers. They complained of the Court, that, not induring a reformation, they held it lawfull to calumniate, reprehend, and censure that which was done for the seruice of God. That, hauing seene how they proceeded against a necessarie and small reformation, they must needes expect a great commotion, and contradiction, when they shall be more touched at the quicke; that the Pope ought to bridle the tongues of the pas∣sionate, and make shew at the least, seeing that hee would not beetied really, that the councell may proceed with sinceritie and libertie.

Paulus Emilius Verallus, Bishop of Capoccio, came to bad termes with the Bishop of Paris, in a meeting of many Bishops. For Paris hauing disliked the course of determining by pluralitie of voyce, and the other answering that all Bishops were equall, Paris asked him how many soules were vnder his charge; who answered that he had fiue hundred: then Paris replied, that, in regard of his person, he yeelded vnto him, but in respect of those who were represented by the one and the other, hee that spake of fiue hun∣dred, ought not to bee made equall to him that spake of fiue hundred thou∣sand.

Things standing in these termes, there was no Congregation made vntill the 20. day: in which the French Ambassadours (who had imparted their instructions to the Imperialists, and held correspondence, according to the command of their Master) presented themselues. The Mandat of their Ambassage beeing exhibited and read, Guide Faber made a long Oration, in which, hauing expounded the continuall desire of the King, that the Coun∣cell should be assembled in a fit place, not suspected, and the request hee had made to the Pope and all Christian Princes for it, hee told them what fruite might bee expected from the opening of it. Hee added, that as those doe much erre who would innouate all therites of the Church so to maintaine all of them obstinately, not considering the state of the present times, and the publike good, deserueth no lesse reprehension. Hee declared very parti∣cularly the temptations which the Deuill would vse, to diuert the Fathers from the right way, saying, that if they gaue eare to him, they would make Councels lose all authoritie; adding, that many Councels haue been held in Germany and Italy, with no fruit, or very little, of which it was sayd that they were neither free nor lawfull, because they were gouerned by the will of an∣other; that they ought to bee carefull to vse well the power and liberty gi∣uen them by God. For if, in priuate causes, they deserue seuere punishment, who doe gratifie any man against iustice, they deserue it much more, who, being iudges in causes diuine, doe follow a popular applause, or suffer them∣selues to be made gowned slaues to the Princes, to whō they are obliged; and said that euery one should examine himselfe what passion doth possesse him. And because the defects of some former Synodes haue made a preiudice to

this, it is fit to shew that those things are past, that euery one may dispute without being burned, that publike faith is not broken, that the holy Ghost is to be called for from heauen onely, and that this is not that Councel which was begunne by Paul 3. and prosecuted by Iulius 3. in turbulent times, and in the midst of armes which was dissolued without doing any thing that was good, but a new free, peaceable, and lawfull Councell, called according to the ancient custome, to which all Kings, Princes, and Republiques, doe giue consent, to which Germany will runne and bring with the authors of the new disputes, the most graue and eloquent men which it hath. He con∣cluded, that they the Ambassadours did promise, to this end, the assistance of the King. It seemed that some of the Fathers, and of the Legates them∣selues, did not take those words well, to which the Speaker not knowing what to answere, nor what complement to make, the Congregation ended with the Oration.

The next day, the same Ambassadours went to the Legats, assembled for that purpose, where they excused the French Prelates for not comming, in regard of the tumults, promising that when they were ended▪ as they hoped they would be shortly, they should come with speed. Afterwards they de∣clared that the Hugonots doe suspect the continuation of the Councel, and doe require a new, that the King had treated heereof with the Emperour, who desired the same, at the instance of the Confessionists; that hee had demanded the same also of the Pope: who answered that the difference was onely be∣tweene them and the King of Spaine, and that it concerned not him, but re∣ferred it to the Councel. Therefore they demanded a declaration, in plaine termes, that the Indication is new, and not in these words, Indicendo continua∣mus, & continuando indicimus, which is an ambiguity not befitting Christians, and implieth a contradiction; and said, that the Decrees already made by the Councell, are not receiued by the French Church, nor by the Pope himselfe, and that Henry 2. did protest against it: that concerning this point, they were addressed to them the Legates, because the Pope hath often said that the que∣stion of Indiction or continuation was not his, and that hee referred it to the Councel. And hauing deliuered this petition by word, they left it also in writing. The Legats, after they had consulted together, answered in writing also, that they admitted the excuse of the Bishops absent, but that they could not deferre the discussion of that which was to bee handled in the Councel vntill their comming, because the Fathers who were present, would bee in∣commodated too much, that they haue not power to declare that the Indi∣ction of the Councel is new but to preside onely, according to the tenour of the Popes Bul, and the will of the Synode. The French-men were conten∣ted with the answere for the present, hauing determined, together with the Imperialists, not to proceed further, so long as in the acts mention was not made of continuation, considering that the Spaniards hauing made requests in the first Session that the continuation should be declared, and receiued much contradiction, there was danger that the Councel would haue been dissol∣ued. But the answere of the Legats published by the French men, that their authority was to preside according to the will of the Synode made the Spa∣niards say, that those words did subiect the Legates to the Councel, whereas

indeed they made themselues Lords ouer it. And Granata said, that it was an absolute dominion to make vse of the quality of a seruant, and of a Lord also.

The Legats proposing nothing for the next Session, the Prelats, who fa∣uoured residencie, beganne to discourse againe of it, and perswaded the Am∣bassadours of the Emperour, Kings of France, Portugal, and all the others, to mooue the Legats, that it might be decided in the next Session; alleadging, that it hauing beene proposed and disputed, it would bee a great scandall to leaue it vndecided, and would shew that it was for some particular interest, seeing that the principall. Prelats of the Councel, and the greater number did desire the determination of it. The French men, together with the Im∣perialists, made instance that the points of doctrine might not bee handled in absence of the Protestants who doe impugne them, vntill their contuma∣cie be manifest, in regard the disputation is superfluous, where there is none to contradict, especially there being matter enough besides, in which the world doth agree, that is, a good reformation of manners; that the English Ambassadour in France had declared, that his Queene would send to the Councell; whence it would follow that the other Protestants would do the like; so that a generall reunion of the Church would succeed: and that one might assure himselfe to see this effected, if a good reformation were made. Cardinall Simoneta answered this second proposition, that the businesse seemed easie, but was not so, because all consisted in the disposition of Be∣nefices, in which the abuses proceed from Kings and Princes. This trou∣bled all the Ambassadours, because of the nominations, and dispositions which Princes do exercise, and especially the French King. But the propo∣sition of the Residence did molest the Legats more; nor were the Fathers pacified with the excuses formerly vsed, that the matter was not sufficiently digested, that there was not time enough before the Session to make it cleere, and for other considerations. And the heate grew so great, that some of the Ʋltramontans were agreed to protest, and depart. And this was the cause of stopping the motion. For the Ambassadors, fearing that the Coun∣cell would be interrupted, and knowing that the Pope would cherish euery occasion, ceased to make any further instance, and perswaded the Bi∣shops to he contented to expect; and, for the same cause, they laboured with the Ministers of Spaine, that they should not insist any more to haue the continuation declared: who not onely were pacified, but protested also to the Legats, that they did not then demaund it; saying, that, if others seeke to put the Councell into the stocke, there is no reason their purpose should be couered with the cloake of the King of Spaine. The protestation pleased the Legats, who were ingaged by their word to the Marquis, and knew not how to acquite themselues. Neither was it lesse gratefull to them to deferre the point of Residence; and, that none might change opinion, they drew a writing, which they read in Congregation, that it might there be approued, that in the next Session they should doe nothing but deferre these matters vntill another, and that for good respects: and they thought they were dis∣burthened of two great weights. The Session approching, many who thought themselues much pricked with the oration of the French Ambas∣sadour,

desired the Legats to make a sound answere, when the Mandate was read in the Session; and Cardinall Altemps did perswade, that by all meanes it should bee so, saying that the insolencie of that Palace man was to bee re∣pressed, who was accustomed to speake to meane people. The charge here∣of was giuen to 10. Baptista Castello, the Speaker, with order onely to defend the dignity of the Synode, without touching any mans person.

The Pope, after long consultation, resolued that the Continuation should be declared; let the Emperour doe what he could; thinking that it must needs succeede well: and dispatched a Currier to Trent with this Commission. This, being arriued the second of Iune, troubled the Legates very much, in regard of the confusions which they saw would arise, and of the disorder in which the Councell was; and all resoluing vniformely to informe the Pope better signifying vnto him the things that haue been handled, and the Decree already published, and shewing him the impossibilitie to performe his order, the Cardinall Altemps, who before had leaue to goe to Rome for other causes, went away by post the next day, to deliuer the message in person. But at night another Currier came with letters, that his Holinesse did refer all to the wise∣dome and iudgement of the Legats.

The fourth of Iune being come, the Session was celebrated, with the v∣suall ceremonies; and the Mandates of the Arch-bishop of Salzburg, and of France, were read. Which being done the Speaker made an answere; and said, that there was hope prouision would be made against all the disorders of Christendome, by the remedie, which the Pope thought necessary, that is, this Councell, begun by the assistance of the holy Ghost, and consent of Princes; amongst whom the French King hath sent men of conscience and religion, to offer not onely assistance, but obedience also to this Synod, which doth not lesse deserue it then other Councels, against which ill affe∣cted persons haue falsely opposed, that they haue not been lawfull, not true, though men of pietie haue euer held them to be Councels, hauing beene called by him that hath authoritie, howsoeuer calumnies haue beene spread by others, that they were not free; against which, as also against the present Synode, the treacheries of Sathan copiously and acutely repeated by them, the Ambassadours, did not preuaile; that the Councell will not make a bad interpretation of their diligent and free admonition not to regard popular applause, or follow the will of Princes, but as it doth esteeme it not to bee necessary, or rather to bee superfluous, so it is willing to beleeue that it doth proceed from a good mind, that it may not be forced to say any thing a∣gainst its mild and pious purpose, and vsuall custome. But to free them the Ambassadours from that vaine feare, which they would seeme to haue, and assure them of their true purpose, he doth foretell them that the effects will shew that the Councell will postpose the desires, will, and power of who∣soeuer to her owne dignitie and authoritie; and promiseth to King Charles what it is able to doe, sauing faith and religion, for preseruation of his dig∣nitie, kingdome, and state. The French-men were ill satisfied with this an∣swere, but knew they had deserued it. Afterwards the Decree was read by the Masse-Bishop. That the Synod, in regard of diuers difficulties risen, and to define the points of doctrine, and reformation both together, doth ap∣point

the next Session to be held the tenth of Iuly, to handle what shall bee thought fit both of the one and the other matter: reseruing power to a∣bridge or prolong the time in a general Congregation. And there were 35. Prelats who desired that the point of Residence should then be handle. Some proposed also that the continuation should be declared, which was thought to be done, to raise some tumults, to make the Councell dissolue. For they were of those who were most obliged to Rome, and therefore did repent that they had spoken their opinion so freely in the point of Residence, so much abhorred by the Court. But all the rest beeing silent, the Session ended.

The sixt•• day a generall Congregation was held; to giue order for that which should be handled in the next Session; and the Articles concerning the communion were proposed. Whether all the faithfull are necessarily, and by Gods Commaundement, bound to receiue both kinds in that Sacra∣ment? Whether the Church doth vpon good ground communicate the Laiques with the bread onely, or hath erred heerein? Whether all CHRIST and all his graces are receiued as well vnder one kind as vnder both? Whe∣ther the reasons which haue mooued the Church to giue to the Laitie the Communion of the bread onely, ought to induce it also, not to graunt the Cup to any? If it shall appeare that it may bee graunted to some for honest causes, vpon what conditions it may bee done? Whether the Communion be necessary for infants, before the vse of reason? The Fathers were deman∣ded if they were pleased that that matter should be handled, and whether they would adde any thing vnto it. And although the French Ambassadors, and many of the Prelates did thinke fit that the points of doctrine should not be handled, vntill it did appeare whether the Protestants would come or not, it being euident, that, in case they, should be contumacious, the dis∣cussion would be in vaine, as not necessary for the Catholiques, and not ac∣cepted by the others, yet none opposed, at the earnest perswasions of the Imperialists, who hoped to obtaine the Communion of the Cup; which would be a beginning to giue Germanie satisfaction. It being resolued that the sixe Articles should bee handled, and the Diuines speake first, and then the Prelats, it did appeare that all the time vntill the Session would be spent in this onely, eighty eight Diuines being to speake, and many Prelats to giue their voyces. Therefore some said, that there was no need of any great con∣sideration to be had of these points, because they were fully discussed in the former assembly vnder Iulius, but that a briefe and sound examination might serue, so that they may bee determined in a few dayes, and all the other time may be spent in the reformation. They sayd that Article of residencie had beene already proposed, and examined in part, and that it was meete that it should once be ended. This opinion was openly followed by thirtie Fathers, and it appeared that it was secretly approoued by many more, who would haue shewed themselues in the conclusion. But Cardinall Simoneta, desiring to interpose a delay, by saying that it was not meete to handle that matter vntill mens mindes were pacified, which had beene mooued by the former difference, which will not suffer them to discerne the trueth, opened a gate to Iohn Baptista Castagna, Archbishop of Rosano, and to Pompeius Zambecca∣rus

Bishop of Sulmona; both which speaking hotly and sharpely, raised such a tumult that they feared some inconuenience. For remedy whereof the Cardinall of Mantua prayed those of the residence to be quiet, promising, that in another Session, or when they handled the Sacrament of order, this should bee discussed. The tumult being thus appeased, and it appearing, that the resuming of the points handled vnder Iulius, would spend more time, and bee more difficult then to examine them againe, as hapneth to a iudge who is to frame his sentence vpon a processe made before another, a resolution was taken, that the Diuines should speake of them, and a congregation bee held twice a day, in which two of the Legats should assist (so diuiding their char∣ges, that they might make an end the sooner) and of the Prelats as many as would; and that they should haue two dayes to study, and begin the third. With this conclusion the Congregation ended. But Simoneta was offended with the promise which Mantua made, without consent or participation of his colleagues, and made an open quarrell. Mantua was blamed by the Pre∣lates who fauoured the Court, and calumniated to be ill affected; but, by the sincere, was commended for his wisedome, who, in a dangerous necessi∣tie, tooke a course to withstand the diuisions and protestations which were prepared, and blamed Simoneta for being offended, because Mantua, much more eminent then he, trusting vpon the consent of Seripando and Varmien∣se, whose opinion he knew, might thinke that a resolution taken by necessity, ought to haue beene ratified by him also.

The next day the Emp. Ambassadors hauing obtained, as they desired, the proposition of the Chalice, for which vntill then they had proceeded with re∣spect, came to the Legats, and presented to them, according to the instructi∣on of their Prince, twenty points of reformation. 1. That the Pope would bee content to make a iust reformation of himselfe and the Court of Rome. 2. That if the number of Cardinals cannot be reduced to twelue, yet that it bee brought at the least to the double of it, with two supernumerary, so that they may not exceede sixe and twenty. 3. That no scandalous dispensa∣tions may bee granted hereafter. 4. That the executions against the com∣mon Lawes may be reuoked, and all the monasteries subiected to the Bishops. 5. That pluralitie of Benefices bee taken away, and Schooles erected in Ca∣thedrall and Collegiate Churches, and that Ecclesiasticall offices may not bee bought and sold. 6 That Bishops may bee compelled to reside, and not exercise their office by Ʋicars, and if they bee not sufficient, that the charge may not bee committed to one Vicar, but to many persons, and that the Visi∣tations, and Dioecesan Synods, may bee made euery yeere. 7 That euery Ecclesiasticall Ministerie bee exercised freely, and that rich Benefices, with∣out cure, may bee incorporated to those that haue cure, and small reuenues. 8. That the Canons against Simonie may bee reuiued. 9. That the Ec∣clesiasticall constitutions bee abridged, the superfluitie cut off, and not made equall to the obligations of the Law of GOD. 10 That excommunicati∣on bee not vsed but for mortall sinne, or notorious irregularitie. 11. That Diuine Seruice be so said, as that it may bee vnderstood by him that faith it, and by him that heareth. 12. That the Breuiaries and Missals bee corre∣cted, and those things taken away which bee not found in the Scripture, as

also the prolixitie. 13. That in celebrating the diuine offices in Latine, prayers bee intermingled in the vulgar. 14 That the Clergie and Mona∣sticall order bee reformed, according to the ancient institution, and that so great riches may not bee administered so ill. 15 That it be considered whe∣ther it be expedient to remit so great obligations of the positiue Law, abating some of the rigour, in the difference of meats and fasts, and granting marri∣age of Priests to some nations. 16. That, to take away the diuersitie of o∣pinions, the diuers Postils be forbidden to be read, and one made by publique authoritie, and likewise a new Ritual, which may bee followed by all. 17. That a way bee found, not to chase away bad Parish Priests, because that is easie, but to substitute better. 18 That in great prouinces many Bi∣shoprickes bee erected, conuerting rich Monasteries to this vse. 19. That, for Ecclesiasticall goods vsurped, perhaps it was better at that time to passe them ouer with dissimulation. In the end to say something to please the Pope, and to pacifie him if hee were angry for these propositions, he added: 20 That the Legats should endeauour, that no vnprofitable questions, which breed scandall, as whether Residence bee de iure diuino, and the like, should bee proposed; and that the Fathers should speake without choler, and not make themselues a fable to the aduersaries. Concerning the 17. they gaue some particular notes, to reduce those who were lest obstinate amongst the Sectaries, by sending them to some Vniuersitie where they may bee instru∣cted, in a short time, and giuing order to the Bishops, who haue no Vniuersi∣tie, to make a Colledge in the next, for the youth of their Diocesses, to make a Catalogue of the Doctours which are to be read in the Schooles, prohibi∣ting that any others be read.

The propositions being vnderstood, the Legats, retiring first, and con∣sulting together, returned and made answere; that it was not possible to pro∣pose them the next Session, hauing, at their instance, that matter of the Cha∣lice vpon their hands, of great importance and difficultie; that the things proposed are diuers, and concerne diuers subiects, which cannot be all dige∣sted together; that therefore they would communicate to the Prelates, as oc∣casions were offered, those which had affinitie with the other reformations. The Ambassadours knew that they spake this that they might not publish their writing in congregation, that, by gaining time, they might delude the Emperours expectation. But yet, at that time, they said no more. After∣wards, consulting together, they held it expedient to informe the Empe∣rour well, as well of this particular, as generally of the manner how they pro∣ceeded in the Councell. And to doe this, the Bishop of Prague rode post, that hee might returne before the Session. The Legats, perceiuing that the Coun∣cell stood vpon bad termes, in many respects, but especially for the distaste and suspition of the Pope, thought it necessary to informe him fully of all that was past, and imminent. For this, Friar Leonardus Marinus, Archbishop of Lanciano, was chosen, because hee was a man of spirit and acceptable to the Pope, promoted and much fauoured by him, and a friend also to Seri∣pando, whose instruction was to enforme the Popefully, to excuse the Legats and to pacifie his Holinesse. Hee carried the common Letters of the Legats for his credence, to which Simoneta made much and long difficultie to sub∣scribe,

nor would haue done it, but that they agreed that euery one should write particular letters of his owne. Simoneta wrote; that hee did thinke to send the Archbishop of Rosano, for his particular, to giue a more exact infor∣mation, but that, being better aduised, hee afterwards resolued to expect the euent of Lanciano his iourney.

The mutual distasts; and detractions of the Romans against the Trentines, and of these against those, did increase at the arriuall of euery Currier. In Trent, the fauourers of residence did bewayle the miseries of the Church, the seruitude of the Councel, and the manifest desperation to see the Church re∣formed in Rome. The opposites lamented, that a Schisme was plotted in the Councell, yea, an Apostacie from the Apostolique Sea. They sayd that the Vltramontans, for malice and enuie against the Italians, did aime not so much at the depression, as at the abolition of the Papacie; which beeing the foun∣dation of the Church, because CHRIST hath made it so, the totall de∣struction of the whole building must needes ensue. The Pope, receiuing new aduices dayly, and alwayes worse, as euery day some nouity did happen in Trent, besides the accidents occurring in Germanie and France, contrary to his affayres, was still more displeased. The opinion of the maior part for re∣sidencie, did not so much trouble him, as the practises which were made, es∣pecially by the Ambassadours, perceiuing that the Princes were interested in it against his authority. He saw the Emperor was wholly bent to make his sonne King of the Romans, and ready to giue all satisfaction to Germany; and therefore had caused these Articles of reformation to be presented to the Le∣gats, and called to him the Amb. Prague, to find a way how to propose them in Councell, and establish them. Hee knew the French King was exhausted, compassed with infinite difficulties, and in danger to be forced to compound with the Hugonots, which if it happen, the French Prelates may runne to the Councell, ioyne with the Spaniards, and make themselues authors of other propositions against the Papall authoritie. Hee thought to calme the tem∣pest, which he saw prepared against him, both with deeds and words, by le∣uying foure thousand Suisses, and three thousand Dutch horse-men, hee sent to Auignion Nicolas Gamba••a with fiue hundred foote, and an hundred light-horsemen; gaue money to the Duke of Sauoy, to put himselfe in armes, and oppose, if the Hugonots would descend into Italy. And to engage al Prin∣ces, he resolued to treate a league defensiue of all Catholiques, against the plots of the Protestants in euery place, holding it to be an easie thing to make them condescend, if for no other cause, yet for this, at the least, to free themselues from suspicion. In Italie hee thought it not hard to induce all. For the Duke of Florence was wholly his; In Sauoy hee had interest, for the succours he sent him, and for the danger hee was in; the Venetians desired to keepe the Vltramontans out of Italie; the King of Spaine had neede of him for Naples, and Milan, and France for the actuall necessitie in which it was. Therefore he made the proposition in Rome to the Emperours Ambassador, and the Venetians, and sent the Abbat of Saint Saluto for this end into France, and the Lord Odescalco into Spaine; to whom also hee gaue instruction; to complaine to the King that the Spanish Bishops were vnited against his au∣thority, and to shew him that the propositions of the Emperour were fit to

make a Schisme. It was easie to foresee the issue of that proiect, to any that did know, though but superficially, the ends of the Princes: The Emperor would by no meanes condescend to any thing that might giue suspicion to the Protestants; the French King was so farre from hindering the passage to the Hugonots in Italy, that hee would haue beene content to haue seene his whole kingdome rid of them; Spaine hauing great possessions in those parts, did more feare and abhorre an vnion of Italian Princes, then desire the ru∣ine of the heretiques; the Venetians and Duke of Florence could not consent to any thing, which might trouble the peace of Italy. And so it happened that the proposition of the league was not imbraced by any of the Princes, euery one alleadging a particular cause, and all one common, that it would hinder the progresse of the Councell; which many beleeued would not haue displea∣sed his Holinesse: and the rather because hee againe proposed in Consistory the declaration of the Continuation, and that himselfe would make a decla∣ration concerning Residencie. Which things he did not performe, in regard of the opinion of Cardinall Carpi, followed by the greater part of the other Cardinals, that it would not bee good seruice for his Holinesse, nor the A∣postolique Sea to make himselfe authour of odious things, which might a∣liene the mindes of one party, and that it was better to leaue them in the li∣berty of the Councell for that time.

Notwithstanding he did not forbeare to complaine in Consistory of all the Ambassadours. Of the French hee sayd, that Lansac seemed to bee an Ambassador of the Hugonots, by his propositions, desiring that the Queene of England, the Protestants of Suisserland, Saxonie, and Wittemberg, should bee expected at the Councell, who are declared enemies and rebels, and haue no other end then to corrupt the Councel, and make it Hugonor; which he sayd himselfe would preserue, and haue forces to doe it. That hee also and his Colleagues defended some, who disputed the authority of the Councell to be aboue the Pope, which opinion is hereticall, and the fauourers of it are here∣tiques, threatning to persecute and chastise them. Hee sayd they liued like Hugonots; that they did no reuerence to the Sacrament; that Lansac, at his table, in the presence of many Prelates inuited, had sayd, that there would come so many Bishops out of France and Germanie, that they would chase the Idol out of Rome. He complained of one of the Venetian Ambassadors, and sent his Masters word of him. He sayd of the Cardinals, Mantua, Sere∣pando, and Varmiense, that they were vnworthy of the Cap. Of the Prelates he spake as occasion was offered, and perswaded the friends of each of them to write vnto them. All this was done and sayd by him, not because he belee∣ued it, or for intemperance of his tongue, but by Arte, to force euery one, some for feare, some for shame, some for ciuilitie, to make his Apologie to him, which he did most easily receiue, and readily beleeue. And its incre∣dible how his affaires were aduanced by this meanes. For hee gained some, and caused the others to proceede more warily, and remisly. Whereupon his naturall courage reuiuing in him, which still was full of hope, hee sayd, that all were vnited against him, but that, in the end, he would make them all be reunited in his fauour, because they haue all neede of him, some deman∣ding assistance, and some graces.

Amongst the Prelates which the Pope sent last to the Councel, from Rome, as hath beene said, there was one Charles Ʋisconte, Bishop of Ʋintimiglia, who had beene Senator of Milan, and imployed in many Ambassages, a man fit for negotiation, and of an exact iudgement. Hauing loaded this man with promises (which hee performed also, creating him Cardinall in the first promotion after the Councel) hee desired to haue him in Trent besides the Legates, as a secret Minister. Hee gaue him commission to speake that to diuers which was not fit to bee committed to writing, to marke well the differences betweene the Legats, and the particular causes thereof, to obserue exactly the humors, opinions, and practises of the Bishops, and to write to him particularly all matters of substance. Hee charged him to obserue the Cardinall of Mantua aboue all the Legates, but to holde intelligence with Simoneta, who knew his minde, and to labour that there should bee no more any demand made for the declaration concerning residencie; or, if it could not bee hindered, that it should be deferred vntill the end of the Coun∣cell; and that, if that also could not bee obtained, hee should delay it as long as it was possible, vsing all meanes which hee thought expedient for this ende. Hee gaue him also a list of the names of those who fauoured the Ro∣man part in that matter, with commission to thanke them, and incourage them to continue, and to promise them recompense: referring to his discre∣tion, intreating with the opposites, to vse some kind of threats, without sharpenesse of words, but strong in substance, and to promise to those that would relent, obliuion of all that is past, and to giue particular aduice to Cardinall Boromeo of whatsoeuer did happen: which he did. And the regi∣ster of the letters written by him, with much acutenesse and iudgemens, hath been shewed me, out of which a great part of those things which follow hath beene drawen.

But hauing receiued aduise of the promise made by Mantua, hee saw it was hard to diuert the handling of that Article, and thought that the dissen∣tion betweene the Legates would produce greater euils, and esteemed this to bee the most principall point, as well in deede, as for reputation. For how could he hope to represse the attempts of the ministers of other Princes, when he could not gouerne his owne? Therefore hee thought it necessary to vse the strongest medicines, for a disease that had seized on the vitall parts; and resolued to shew openly how ill hee was satisfied with Mantua, which hee thought would either make him alter his course, or aske leaue to depart, or by some meanes, to retire from Trent: and if the dissolution of the Councell did insue, it was so much the better. He gaue order that the dispatches to Trent, formerly addressed to him, as prime Legate, should heereafter bee directed to Simoneta; he remooued, from the congregation of Cardinals, who were to consult of the affaires of Trent, the Cardinall Gonzaga, and caused Frederico Boromeo to tell him that the Cardinall, his Vncle, did thinke to ruine the Apostolike Sea, but should effect nothing but the ruine of himselfe, and of his house. He related to the Cardinall S. Angelo, who was a great friend to Mantua, whatsoeuer had happened, and shewed himselfe most cholerique a∣gainst him; and as much against Camillus Oliuus, the Cardinals secretary, as not hauing performed the promise hee made vnto him, when hee was sent to

Rome. Which cost the poore man very deare. For howsoeuer the Pope and the Cardinall were reconciled, yet after his death, returning to Mantua, with the corps of his Master, he was imprisoned by the Inquisition, vpon diuers pre∣tences, and troubled a long time•• whom, after his persecutions were ••nded, I knew my self to be a person very vertuous, and that he had not deserued such misfortunes.

When the Pope was thus affected, Lanciano came to Rome; and amongst other things, presented to his Holinesse a letter subscribed by more then thirtie Bishops, in fauour of residencie. In which they complayned of his distaste against them, protesting they did not thinke their opinion was con∣trary to his authority, which they would defend against all, and main∣taine it inuiolable in all partes. This made a miraculous disposition in the Popes minde to receiue kindely the letters of the Legates, Mantua, Seripando; and Ʋarmiense, and to giue care to the relation of the Arch-bishop, who gaue him a particular account of all occurrences, and made him a great deale lesse suspicious. Then hee began to excuse the Cardi∣nals, that, in the beginning, not beeing able to foresee that any inconue∣nience could happen, they did discouer the opinion which in their consci∣ence they did holde, and after that contentions did arise, without their fault or defect, their adherence to that part was honourable for his Holinesse and the Court. For now it could not bee sayd, that the Pope and all the Court were opposite to an opinion, which the world held to bee pious and necessary. And this hath succeeded well. For hereby they haue gained credit and authority with the Prelates, and haue beene able to moderate the rashnesse of some, who, otherwise, would haue made a great diuision, to the great dammage of the Church. Hee related the frequent and effectuall perswasions, which they made to quiet the Prelates, and the affronts also which they receiued from some, who told them they could not bee silent a∣gainst their conscience. Hee shewed the dangers and necessitie which for∣ced Mantua to make the promise. Hee added, that the greater part of the Prelates, to take all suspition out of the minde of his Holinesse, did offer to de∣clare in the next Session, that he was Head of the Church, and had giuen him commission to deliuer the Ambassage to him, which, for many respects, they thought not fit to commit to writing; and named so many of them, that hee made the Pope marueile, and say; that bad tongues, and worse pens had pain∣ted those Fathers in other colours. Then hee shewed him the vnion, and resolution of the ministers of Princes to maintaine the Councell, and the dis∣position of the Prelates to support any thing, that it might continue, and no occasion arise to dissolue it; that the point of residence was so aduanced, and the Fathers so interested, in regard of their conscience and honour, and the Ambassadors for their reputation, that it was impossible to denie the hand∣ling and defining of it. He gaue him an account, and a copie of the propositi∣ons of the Emperours Ambassadors, shewing they did all aime to subiect the Pope to the Councell, and that the Cardinall of Mantua did dexterously de∣cline the proposing of them in congregation. Hee concluded, that, it being impossible to recall that which was past, his Holinesse might attribute much vnto chance, pardoning, according to his vsuall benignitie, that which for∣merly

had happened, not by malice, but by negligence of some, and might make better prouision for hereafter, because all were resolued not to propose or handle any thing, before it was consulted and determined by his Holinesse.

The Pope, weighing the remonstrance well, sent presently backe the Arch-bishop, with letters to the Legats, and to some of those who had sub∣scribed the letters to him, in answere of the letters which hee brought, and gaue him commission to tell them all in his name, that his will was the Councell should bee free; that euery one should speake, according to his con∣science; that they should make Decrees according to trueth; that hee was not displeased because the voyces were giuen more after one manner then another, but in regard of the attempts and practises to perswade and vio∣lence others, and of the contentions and bitternesse betweene them, which things doe not become a generall Councell. Therefore that hee doeth not oppose the determination of residence, but aduiseth them to lay aside their heate, and that when their minds are quieted, and doe aime only at the seruice of God, and benefit of the Church, they may handle it with profit. Hee was content it should bee told Mantua that hee was glad to vnderstand of his in∣nocencie, and affection, and that hee will giue a demonstration thereof; praying him to labour that the Councell may bee quickly ended, because, by the discourse he hath had with Lanciano, hee hath vnderstood that it may bee concluded in September. And, in conformitie hereof, hee wrote a let∣ter to the Legates, that, following the steps of the Councel vnder Iulius, and taking the points already digested by it, they should immediatly determine them, and make an end.

At that time they were busied in Trent, in hearing the Diuines speake in the Congregations, concerning the sixteene Articles, who began the ninth, and ended the three and twentieth of the moneth; and howsoeuer they were in number 60. yet nothing worthy obseruation was deliuered by any, in re∣gard the matter beeing new, neuer handled by the Schoolemen; defined in the Councell of Constance at the first onset; and maintained by the Bohemi∣ans by force of armes, rather then by reason and disputation, they had no∣thing to studie but what was written in the last fourtie yeeres, by some few, excited by the disputations of Luther. Therefore they all agreed, that there was no necessitie or precept of the Cup; and, for proofe, they alleadged pla∣ces of the new Testament, where bread onely is named; as in Saint Iohn, Hee that eateth this bread shall liue for euer. They sayd that, vntill the time of the Apostles, bread onely was in vse; as it is read in Saint Luke, that the dis∣ciples in Emmaus knew CHRIST in breaking of bread, where there is no mention of wine. And Saint Paul, ready to suffer ship wracke at the Sea, doth blesse the bread, and speaketh not of wine. In many of the olde Canons mention is made of the communion of the Laitie, as differing from that of the Clergie, which difference could not consist in any thing but in the Cup. To these were added the figures of the old Testament. Manna, which sig∣nifieth the Eucharist, hath no drinke in it. Ionathan, who tasted the honie, did not drinke; and such other congruities. And it was a matter of great pa∣tience to heare them all repeate the same things. I ought not to omit one

particular, seriously deliuered by Iames Payua, a Portugall, that CHRIST, both by precept and example, hath declared that the bread is due to all, and the Cup to the Priests onely. For hauing consecrated the bread, he gaue it to his disciples, who then were Laiques, & represented the whole people, comman∣ding they should all eate of it; afterwards hee ordained them Priests, in these words, Doe this in remembrance of mee; and, in the end, hee consecrated the Cup, and gaue it to them now consecrated Priests. But the wiser sort did lightly passe ouer this kinde of arguments, and confined themselues to two. One, that the Church hath power from CHRIST to change the things that are accidentall in the Sacraments, and that to the Eucharist both kindes are necessary, as it is a sacrifice, but as it is a Sacrament, one onely, so that the Church hath power to ordaine the vse of one alone. Which they con∣firmed, because it did once, in the beginning, change in Baptisme the inuo∣cation of the Trinitie into the inuocation of CHRIST onely, and returned afterwards to the diuine institution. The other reason was, that the Church cannot erre; but shee hath suffered the vse of bread onely to be brought in; and finally hath approued it, in the Councell of Constance, and therefore it must bee sayd that there is no diuine precept or necessitie to the contrary. But Friar Antonius Mandolphus, a Diuine, belonging to the Bishop of Prague, hauing first affirmed that hee was of the opinion of others in this, that there was no diuine precept, obserued, that it was as contrary to the Catholique doctrine to giue the Cup to the Laiques by diuine precept, as it was to denie it to them by diuine precept. Therefore all those reasons, which did so con∣clude, were to be layd aside, and those of the disciples in Emmaus, and of Saint Paul in the ship, because by them it would bee concluded that it was not sa∣criledge to consecrate one kinde without the other, which is contrary to all the Doctors, and meaning of the Church, and ouerthroweth the distincti∣on of the Eucharist as it is a Sacrifice, and as it is a Sacrament. That it was plaine also, that the distinction of the Laicall and Clericall Communion in the Romane Ordinary was a diuersitie of places in the Church, not of the Sa∣crament receiued, because otherwise this reason would conclude, that, not onely those who say Masse, but all the Clergie should haue the Cup. Of the authority of the Church in changing the accidentall things of the Sacra∣ments, no man can doubt; but hee sayd it was not a time to dispute whether the Cup were accidentall, or substantiall. Hee concluded that this Article might bee omitted, as already decided in the Councel of Constance, and that the fourth and fifth Articles might bee exactly handled, because, granting the Cup to all Nations that desire it, all other disputations are superfluous, yea hurtfull. Iohn Paul, a Diuine of the Bishop of fiue Churches, spake also to the same purpose, and both of them did displease, because it was thought they spake against their conscience, at the instance of their masters.

Concerning the second Article, the Diuines were also vniforme in the affirmatiue, and all their reasons were reduced to three Heads. The congrui∣ties of the old Testament, when the people did participate of the meate offe∣rings in the sacrifices, but neuer of the drinke offerings. To take away from the vulgar, occasion to beleeue that one thing is contained vnder the bread, another vnder the wine. The third the danger of irreuerence. And heere the

reasons recited by Gerson were brought; that the blood might be shed, either in the Church, or in bringing of it, especially ouer the Mountaines in win∣ter, that it would hang in the beards of the Laikes, that it would bee sower if it were kept, that there would want vessels to hold enough for ten thou∣sand or twenty thousand persons; that, in some places, it would bee too great a charge, in respect of the price of wine; that the vessels would not bee kept cleane; that a Laie man would bee of equall dignitie with a Priest. Which reasons it was necessary to say that they were iust and good; otherwise the Prelates and Doctors, for so many ages, would haue taught an vntrueth, and the Church of Rome, and Councell of Constance erred. All these reasons (ex∣cept the last) were thought ridiculous, because those dangers might bee more easily withstood in these times, then they could in those 12. first ages, when the Church was in greater pouerty. And the last seemed to bee of no force to shew that the change was reasonably made, but was good to maintaine it after it was made. The two Diuines afore named did aduise that this Article also might bee omitted.

In the third Article, that all CHRIST is receiued vnder one kinde, the do∣ctrine of concomitancie, deliuered by the Diuines, was taken for an argument. For the body of CHRIST being vnder the bread, by vertue of the consecration, CHRIST hauing sayd, by words omnipotent and effectiue, This is my body, and the body being aliue, it must needes haue blood, soule, and diuinitie: so that all CHRIST was vndoubtedly receiued vnder the bread. But some in∣ferred hereby, that therefore all graces are receiued in it, seeing that he who hath all CHRIST wanteth nothing, because hee is abundantly sufficient. Others sayd to the contrary, that the illation was neither necessary, nor pro∣bable. For those who are baptized, are filled with CHRIST, as St. Paul saith, and yet other Sacraments are giuen vnto them. And because some auoyded the force of the reason by saying, that the other Sacraments are necessary in respect of sinnes committed after baptisme,, it was replyed that the anci∣ent Church did immediately communicate the baptized, so that, as from be∣ing filled with all CHRIST in baptisme, it cannot bee inferred that the Eu∣charist doth not conferre other graces, so from hauing receiued all CHRIST vnder the bread, it cannot be inferred that no other grace is to be conferred by the blood; neither can it be sayd, without great absurdity, that the Priest in the Masse, hauing receiued the body of our LORD, and, by consequence, all CHRIST, doeth not receiue any grace in drinking of the Cup: for other∣wise to drinke of it, would be a worke indifferent and vaine. Moreouer it is decided, by the common doctrine of the Schooles, and of the Church, that by euery sacramentall action, by vertue of the worke it selfe, which they call, Ex opere operato, a degree of grace is conferred. But it cannot be denied that to drinke the blood of CHRIST is a sacramentall action, therefore it can not bee denied, that it hath a speciall grace annexed. In this controuersie the greater part of the Diuines held, that, not speaking of the quantity of grace, answerable to the disposition of the receiuer, but of that which the Schoole-men call sacramentall, it was equall in him that receiued one kinde onely, and in him that receiued both. The other opinion was defended, though with the smaller number, yet more earnestly. Friar Amante Seruita, a Brescian, a

Diuine of the Bishop of Sebenico, a fauourer of this second opinion, passed very farre, I know not with what aime or end; who, alledging the doctrine of Thomas Caietane, that blood is not part of humane nature, but the first aliment, and adding that it could not bee sayd, that the body doth necessarily draw in concomitance its aliment, did inferre that the thing contained vnder both kindes is not absolutely the same: and hee added, that the blood of the Eucharist, according to the words of CHRIST, was blood spilt, and, by con∣sequence, out of the vaines, in which if it remained, it could not bee drinke, so that it could not bee drawen in concomitancie with the vaine, and that the Eucharist was instituted in memory of the death of CHRIST, which was by separation, and effusion of blood. Whereat there was a noyse raysed amongst the Diuines, and a cracking of the benches. Therefore, recalling himselfe, hee retracted, and said that the heat of dispuaion had caryed him to alledge the reasons of the aduersaries, as if they had beene his owne, which notwith∣standing hee purposed to resolue in the end; and hee spent the residue of his discourse in resoluing them; and, in conclusion, asked pardon of the scandall giuen, because hee had not spoken with such caution, as to shew plainely that those reasons were captious, and contrary to his owne opinion. And he made an end without speaking of the other 3. Articles.

But, concerning the fourth Article, the Spanish Diuines, and dependants on Spaine, were maruellously vnited, in giuing counsell that, by no meanes, the vse of the Cup should bee permitted to Germany, or others. The sub∣stance of that which they said was; That none of the causes which former∣ly mooued the Church to take it from the people beeing ceased, yea beeing now more vrgent, and others more strong and essentiall annexed, it was fit to perseuere in the determination of the Councell of Constance, and of the Church before and after. And discoursing of the dangers of irreuerence, which was the first kinde of the causes, they said they were now more to bee feared, then in former times. For then there was none who did not con∣stantly beleeue the reall and naturall presence of CHRIST in the Sacra∣ment, after the consecration, so long as the kindes did last, and yet the Cup was taken away, because men had not such regard to the blood of CHRIST, as was necessary; and therefore what reuerence can bee hoped for now, when some doe denie the reall presence, and some will haue it onely in the vse? Besides there is not so much deuotion amongst good Catholiques, di∣ligence in humane affaires, and negligence in diuine beeing much increased; so that it may bee feared, that a greater neglect may produce a greater irre∣uerence. To make a difference betweene Priests and others, is now more necessary then euer, because the Protestants haue exposed them to the ha∣tred of the people, and spread a doctrine which taketh from them their ex∣emptions, subiecteth them to lay Magistrates, detracteth from their power of absoluing from sinnes, and saith also that they should bee called to the ministery by the people, and bee obnoxious to bee deposed by them; which should force the Church to preserue exactly all those rites, which may giue them reputation. The danger that the vulgar may receiue an impression of false beleefe, and bee perswaded that some thing is in the Cup which is not vnder the bread, is now more vrgent, in regard of the new opinions spread

abroad. Many said, that the Church did prohibite the Chalice, to oppose the errour of Nestorius, who did beleeue that all CHRIST was not vnder one kinde; which being the opinion of some of the heretiques now, the pro∣hibition is to bee maintained still. What they would inferre by this I cannot expresse better, hauing neuer read that Nestorius did speake in this subiect, nor that the Modernes doe handle it with those termes. But the third dan∣ger that the authoritie of the Church would bee debased, and a conclusion made that it hath erred in taking a way the Cup, may bee called not a danger, but a thing that would certainely happen; neither was the request made by the Protestants, but to conclude, that the Synod hauing confessed the errour past, hath corrected it, by this graunt; so they will publish the victory, and demaund a change also in other constitutions of the Church. They said they were deceiued, who thought the Dutch-men would bee satisfied with this, and submit themselues to the decrees of the Councell; yea, they will take away fasts, difference of meates, demaund marriage of Priests, and an abolition of Ecclesiasticall iurisdiction in the exterior Court, which is the marke at which they all doe ayme; that it is not credible they are Catholikes who desire the Cup, because the Catholikes doe all beleeue that the Church cannot erre, and that no deuotion is acceptable to God if it be not approued by it, and that obedience to the Church is the height of Christian perfecti∣on; that it is certainly to bee beleeued, that hee that doth demaund the Cup thinkes it necessarie, and hee that thinketh so, cannot bee a Catholique; that none doth demaund it beleeuing that hee may not lawfully vse it without the graunt of the Councell, but that they may not bee hindred by their Prin∣ces, who, if they were alone; would vsurpe it, without any allowance; that of this euery one may bee assured, obseruing, that, not the people, but the Princes doe entreat, who will not suffer a nouitie without a lawfull Decree, not because the people would not bring it in of themselues, more willingly, then seeke it of the Councell.

And this argument was so pressed, that Fryar Francis Forier, a Portugall, vsed a conceipt, which the auditors thought to bee not onely bold, but petu∣lant also; that the Princes would make themselues Lutherans, by permission of the Councell. The Spaniards exhorted them to consider, that, if this were graunted to Germanie, Italy, and Spaine would demaund the like, to whom it could not bee denied; from whence also these Nations would learne not to obey, and to desire a change of other Ecclesiasticall Lawes; and that to make a most Catholike countrey Lutheran, there was no better meane, then to giue it the Cup. Franciscus Della Torre, a Iesuite, repeated a saying of the Cardinall Saint Angelo, the chiefe Penitentiarie, that Sathan, who was woont to trans∣forme himselfe into an Amgell of heauen, and his Ministers into Ministers of light, doth now vnder the couer of the Chalice, with the blood of CHRIST, exhort to giue the people a cup of poyson.

Some added, that the prouidence of God, guiding the Church, inspired the Councell of Constance, in the former age, to establish the taking away of the Cup, by a decree, not onely for the reasons which were then of force, but because if it were now in vse, there would bee no externall signe, to di∣stinguish the Catholiques from the Heretiques, and this distinction being taken

away, the Protestants would bee mingled in the Church with the faithfull, and that would follow which Saint Paul saith, that A little leauen doth quickly make sower a great lumpe; so that to graunt the Cuppe would bee nothing else but to giue the heretiques greater opportunitie to hurt the Church. Some also, who knew not the petition had beene presented to the Pope, and by him, (to vnburthen himselfe, and draw the matter in length) referred to the Councell, did expound it ill, that the request was then made to the Sy∣nod, and not to the Pope, suspecting it was to this end, that they might en∣large euery grant with vnsit interpretations, and so cause a necessitie of ano∣ther Councell.

But those who thought they might condescend to the requests of the Em∣perour, and of so many other Princes and people, gaue counsell to proceed with lesse rigour, and not to make such bad interpretations of the godly prayers of the weake brethren, but to follow the precept of Saint Paul, to transforme themselues into the defects of the imperfect, to winne them, and not to haue worldly aymes of reputation, but to gouerne themselues by the rules of charitie which treading vnder foot all others, euen those of humane prudence, and wisedome, hath compassion, and yeeldeth to euery one. They said they saw no considerable reason adduced by the others, but onely that the Lutherans would say that they had prooued that the Church hath erred, and would make other demands. But hee is deceiued who beleeueth that a Negatiue will make them hold their peace. They haue sayd already that an error hath beene committed, they will say hereafter, that obstinacie is added to it; and where humane ordinations onely are in question, and altera∣tion will not seeme strange, nor misbeseeme the Church. Who knoweth not that the same thing cannot agree to all times, that there are innumerable Ecclesiasticall rites established and abolished; and that it is not against the honor of the Councell to haue beleeued that a rite hath beenegood, which experience hath shewed to be vnprofitable. To perswade ones selfe that this demand will beget others, argueth too much suspicion, and desire of aduan∣tage; but S. Paul saith, that simplicitie and christian charitie doth not thinke euill, beleeueth euery thing; supporteth all, hopeth well.

It belonged to these onely to speake of the first Article, because those of the absolute negatiue had nothing to say of it. But these were diuided into two opinions. One which was the more common, that it should be graun∣ted, vpon such conditions as Paul the third did grant it, of which wee haue spoken in their place. The other of some few, that if they would graunt the Cup, to make them stand fast in the Church, who now doe stumble, it is meet so to temper it, as that it may produce the effect desired; which those conditions cannot doe, yea would vndoubtedly make them fall headlong into Lutheranisme. It is certaine, that the penitent man ought rather to choose any temporall euill then to sinne; yet Caietan gaue counsell, not to come to any specificall comparison, and say, that it is better to bee put to death with pincers, or vpon the wheele, &c. because by this meanes one should tempt himselfe without necessitie, and fall from a good disposition, presenting horrours to himselfe to no purpose. So, in the present occasion, these am∣biguous men, when the Councels fauor shall bee brought vnto them, will

rest satified, and thanke GOD, and the Church, and will thinke no more of it, strengthening themselues by little and little. It is the precise commande∣ment of S. Paul, to receiue the weake in faith, not with disputations, or pre∣scribing them opinions & rules, but simply, expecting opportunitie to giue a more ample instruction. Hee that should now propose a condition in Germanie, to beleeue this, or that, would trouble them much, while their mindes doe wauer, so that, thinking whether they ought to beleeue it or not, they will fall into some errour, on which they world not otherwise haue thought. To this reason they added, that howsoeuer it is maintained, that the Church hath, for iust causes, taken away the Cup, if afterwards it doeth grant it vpon other conditions, without prouiding against those inconueni∣ences, for which it was first remooued, it is confessed, that it was taken a∣way without cause. Therefore they concluded, that it was fit to constitute for conditions, all the remedies to the inconueniences, which first caused the prohibition, that is, that the Cup should neuer be carried out of the Church, and that the bread onely should be sufficient for the sicke, that it should not bee kept, to take away the danger of sowernesse, that they should vselittle pipes, to auoid effusion, as formerly was done in the Romane Church. This being done, it will appeare that the prouision was first made vpon good rea∣son, reuerence will be stirred vp, people and Princes will be satisfied, and the weake will be tempted no more. A Spaniard said, that it was not so easily to be beleeued, that the Catholiques did, with such heat of deuotion, desire the Cup, and therefore that it were good to send into Germanie, to be infor∣med who they be that demand it, what their faith is, and what be their mo∣tiues, that the Synod, receiuing the relation, may haue a foundation to pro∣ceed on, and not ground an selfe vpon the words of other.

In the sixt Article they al expressed themselues in few words, because there was not much to be said. For the Eucharist not being a Sacrament necessa∣rily, and Saint Paul commanding that he who is to receiue it, should exa∣mine himselfe whether he bee worthy, it doeth plainely appeare, that it can∣not be administred to any that hath not the vse of reason; and if the contrary hath beene practised in ancient times, it hath beene where and when the trueth was not so well declared as now it is. Therefore the Synod ought to determine that the present vse should bee maintained. Some well obser∣ued that they ought to speake of Antiquitie with more reuerence, and not say that they wanted the knowledge of the Trueth. Desiderius a Carmelite Friar of Palermo, had an opinion by himselfe, that the Article ought to be o∣mitted; saying, that the difficultie being not mooued by the Protestants of these times, it was not good, by handling of it, to set a nouitie on foot, that the matter was probable on both sides, and that when it should be knowen that it was handled in the Councel, it would excite the curiositie of many to thinke on it, & giue them occasion to stumble. For some might be persuaded to beleeue that the Eucharist is a Sacrament of necessitie, as well as Baptisme, because the ground of that are the words of CHRIST, He that shall not be borne againe of water and the Spirit, shall not enter into the Kingdom of heauen and of this, If ye eate not my flesh and drinke my blood, yee shall not haue life. And the exception of children cannot plainely be grounded vpon the precept of S.

Paul, to examine our selues, which children cannot doe, because the Scrip∣ture doth likewise command, that an instruction in the doctrine of Faith ought to precede Baptisme: which if it be applyed to men of age, without ex∣cluding children of baptisme, who cannot learne, the examination prece∣ding the Eucharist may also be applyed to men of discretion, without exclu∣ding children from it. His conclusion was that hee did approoue the vse not to giue them the communion, but would not haue the Councell to han∣dle that which no man opposeth.

The congregations of the Diuines being ended, the Legats did incline to grant the Cup to Germanie, with the conditions of Paul the third, and some more; and, consulting with their inward friends, framed decrees concerning the first, fourth, and fifth points, deferring the others vntill they had better considered how to auoid the difficulties concerning them, related by the Diuines. And calling a congregation of the Prelates, they demaunded whe∣ther the three decrees should be proposed, that they might speake their opi∣nions of them in the first congregation. Granata, who had found the Le∣gats intention, and was most opposite to the grant of the Cup, contradicted, and said, that the order of the Articles was to be followed; which was essen∣tiall, it being impossible to decide the fourth and fifth, vntill the second and third were decided. Thomas Stella, Bishop of Capo di Istria, opposed, and sayd, that in the councell they ought not to vse Logicke, and artifices, to hinder good determinations. Granata replyed, that himselfe desired the same; that is, that propositions might be made to the Synod in order, that they might not stumble, by walking in confusion. Granata was assisted by Matthias Cal∣linus, Archbishop of Zara, and the other by Iohn Thomas of S. Felix, Bishop of Caua, but vsing ridiculous iests, rather then any serious discourse; which gaue some distast to the Spaniards, and made a great whispering amongst the Prelats. This caused the congregation to be dismissed; and the Cardinall of Mantua exhorted the Archbishops to read and consider of the draughts made, that the order of proceeding might bee resolued on in the next Con∣gregation.

This place requireth, that, because the Congregations were often ended by reason of some distasts giuen to some great Prelate, the ordinary cause thereof should be related. It hath been shewed before that there were ma∣ny Bishops in the Councel, Pensioners of the Pope, who did all depend on Simoneta, because he was most interested for his Holinesse, and had the most secret instructions. Hee beeing a man of an acute iudgement, made vse of them, according to the capacitie of euery one. Amongst these, he had some that were bold and wittie, whom he employed in the Congregations, to crosse those who entred into matters contrary to his endes. These were ex∣ercised in the Art of iesting soberly, to prouoke others, and make them ridi∣culous, themselues retaining their grauitie, and not being moued at all. The seruice they did to the Pope, and the Cardinal, doth deserue particular men∣tion. These were the forenamed Bishops, Caua, and Capo di Istria, Pompeius Zambeccarus of Bolonia, Bishop of Sulmona, and Bartholomeus Sirigus, of Candia, Bishop of Castellanetta; each of which, to the common qualities of their Countrey, had ioyned the perfections which are gained in the court of Rome

These did exasperate also the distasts betweene Mantua and Simoneta; before mentinoed, by speaking ill, and detracting from Mantua, aswell in Trent by words, as by letters to Rome; which was attributed to Simoneta, because eue∣ry one saw hee made much esteeme of them. Whereof purging himselfe to the Secretarie of Mantua, and to the Bishop of Nola, he said, that for the small respect they bare to such a Cardinal, he would not haue had any more friend∣ship with them, but that he had need of them in the Congregation, to op∣pose the impertinences of the Prelates.

Augustinus Pauugarner, Ambassadour of Bauaria, hauing beene in Trent two moneths, as a priuate man, by reason of his pretention to precede the Venetians, had finally commission from his Prince, to appeare in Publique, and was receiued in the Congregation of the 27 of Iune, sate after the Ve∣netian Ambassadours, and first made a protestation, saying, that as the right of his Prince was most strong, so hee was ready to defend it in any other place, but that in the Councell, where Religion is handled, hee would not stand vpon those points of honour: and therefore was contented to yeelde, but so as that it might be no preiudice to his Master, or other German Prin∣ces of the Electorall blood of the Empire. The Venetian Ambassadors an∣swered the Protestation, that their Republique had right of Precedence, and that as the Duke of Bauaria did then yeeld, so hee ought to doe in all places. The Ambassadour made a very free and long oration; in which hee shewed the state of religion in Bauaria, saying it was compassed with heretiques, who were also entred into it; that there were whole Parishes of Lutherans, Zuin∣glians, Flacians, Anabaptists, and of other Sects which cockle the Prelats haue not been able to weede out, because the contagion is not onely in the vulgar, but in the Nobilitie also. The cause hereof hath beene the bad life of the Clergie, whose great wickednesse hee could not relate, without offending the chaste eares of the auditorie. But it sufficeth that his Prince doth tell them, that the amendment of Doctrine would bee in vaine and vnprofita∣ble, if first an amendment were not made of manners. Hee added, that the Clergie is infamous for lust; that the politique Magistrate doth not suffer a Concubinary Citizen: which fault is so common in the Clergie, that there are not aboue three or foure in an hundred, who are not concubinaries, or secretly married, or openly; that the Catholikes also in Germany, doe preferre a chaste mariage before an vnchaste single life, that many haue abādoned the Church for the prohibition of the Cup, saying, that the word of God & pra∣ctise of the Primitiue Church doth force them to vse it; which vntil this pre∣sent is obserued in the Oriental Churches, and formerly hath beene vsed in the Church of Rome. That Paul 3. did grant it to Germany, and the Bauari∣ans doe complaine of their Prince, that he doeth enuie it to his subiects, pro∣testing that if the Synod doe not make prouision, his Highnesse will not be able to gouerne his people, and will be forced to giue them that which hee cannot withhold. For a remedie of the scandals of the Clergie, hee proposed a good reformation, and that in euery Bishopricke Schooles and Academies should be erected, to bring vp good Ministers; he demanded the mariage of Priests, without which it was impossible, in that age to reforme the Clergie; alledging that single life was not commanded by GOD. Hee demanded also

the Communion vnder both kindes, saying, that if it had beene permitted, many prouinces of Germanie had remained in the obedience of the Aposto∣like Sea, whereas those who haue continued in it vntill now, doe runne away from it, like a torrent, together with other nations; that the Duke doth not desire the three remedies mentioned, hoping to reduce to the Church the sectaries, and those that are strayed, but onely to retaine those who are not diuided as yet. Hee said it was necessary to begin with reformation, or else all the paines taken in the Councell would be in vaine; that, the Clergie being reformed, his Prince, if his opinion be asked in point of doctrine, will bee able to say something worthy of consideration; which is not fit to be spo∣ken now, because it is not conuenient to treat of making warre against the enemie, before one hath mustered his owne forces at home. In the course of his Oration hee often interposed, that his Prince spake this, not to giue a Law to the Councell, but to intimate it with reuerence, and with this con∣ceipt also he made an end. The Synod answered, by the Speaker, that hauing long expected some Prince or ambassage of Germanie, but aboue all the Duke of Bauaria, a Baracadoe of the Apostolike Sea in that Countrey, they were glad to see his Ambassadour, whom they doe receiue, and will labour as they haue done, to constitute whatsoeuer shall bee for the seruice of God, and soules health of the faithfull. The French-men, hearing this oration, were well pleased, because they were not the only men that did freely admo∣nish the Prelats of that which was fit to be told them; but hearing the an∣swere, they grew iealous, because this was courteous, and theirs sharpe. The difference was, because, howsoeuer the Bauarian did acutely bite the Clergie in generall, yet he spake of the Fathers with much reuerence, whereas the French oration was especially directed to reprehend those that heard them; besides the answere made to them was premeditated, and that to the Bauarian extempore. But they were both vsed alike, being heard with the eares onely.

The Emperours Ambassadours, considering, that, in the last Congrega∣tions of the Diuines, the Spaniards, and most of the Italians had spoken a∣gainst the graunt of the Cup, and that many of them had called them here∣tiques who doe demaund it, to answere to this and other obiections, to pro∣mote the proposition of the Bauarian, and to preuent the Prelats that they fall not into the impertinencies vsed by the Diuines, composed a wri∣ting, which they presented in the same congregation, after the Ambassador had ended his Oration. The substance whereof was. That, in regard of the place they hold, they haue thought fit to admonish the Fathers of some things before they deliuer their suffrages. That the Diuines haue these last dayes spoken well, as farre as concerneth their owne Countries, but not for other Prouinces and Kingdomes. They prayed the Fathers so to frame their opinions, that they might giue a medicine not to the sound parts, which haue no neede of it, but to the members ill affected; which they will fitly doe, when they shall know which bee the weake parts, and what helpe they desire. And beginning with the Kingdome of Bohemia, they said there was no neede to goe farre, nor to mention the things handled in Constance, but onely to adde, that, after that Councell, no practise, force, or warre, hath

beene able to take the Cup out of that Kingdome. That the Church did louingly grant it vnto them, vpon certaine conditions, which Pius, did reuoke, because they were not obserued. But Paul and Iulius the third, to regaine that kingdom, sent Nuncij, to permit it vnto them, though the busi∣nesse, by reason of some impediments, was not brought to perfection. Now the Emperor, hauing at his charge, instituted the Arch-bishopricke of Prague and obtained in the Parliament of Bohemia, that the Calistine Priests should not bee ordained but by the Arch-bishop, and should acknowledge him for a lawfull Prelate, did beseech the Pope that such an occasion, to regaine 〈◊〉〈◊〉, might not be lost, which his Holinesse hauing referred to the iudgement of the Councell, it will remaine in the power thereof to, preserue that King∣dome by granting the Cup vnto them. That those people differ but little from the Church of Rome; that they neuer would admit of maried Priests, nor ordained by any Bishop out of the communion of the Apostolique Sea; that, in their prayers they make mention of the Pope, Cardinals, and Bi∣shops; that, if they haue any small difference in doctrine, it may easily be re∣ctified, so that the Cup bee granted to them, that it is no maruaile if an igno∣rant multitude haue conceiued that opinion; seeing that men learned, godly; and Catholike doe defend that more grace is conferred in the Communion of both kindes, then of one onely. They exhorted the Fathers to take heede, that their too great seueritie doe not make them desperate, and cast them∣selues into the armes of the Protestants. They added, that there were Ca∣tholikes in Hungarie, Austria, Morauia, Silesia, Carintbia, Carniola, Stiria, Bauaria, Sueuia, and other parts of Germanie, who desire the Cup with great zeale; which being made knowen to Paul the third, hee gaue the Bishops leaue to communicate them with it, which, for many impediments, was not effected. Of those there is danger that, if the Cup be taken from them, they will turne to the Lutherans. The Diuines haue, in their publike disputations, made a doubt; that those who desire the Cup are heretikes; but his Maiestie doeth demand it for Catholikes onely. That there is hope to reduce, by this grant, many Protestants also, as some of them haue already protested they would returne and bee conuerted, being satiated with nouities; otherwise the con∣trary is to bee feared. And to answere to him that asked a few dayes sinee, who hee is that doeth demaund it, hee may know that the Emperour doeth desire, that the Arch-bishop of Prague may ordaine Calistine Priests, and the Ambassadours for the Clergie of Bohemia desire the same, for that kingdome; and if there were no hope to obtaine it, there would not be left so much as any little remainder of Catholikes. In Hungarie they force the Priests to giue them the Cup, by taking away their goods, and threatning to kill them; and the Arch-bishop of Strigonium hauing punished some Priests for doing it, the people remayneth without Catholike Curates, hath no Baptisme, and is absolutely ignorant of Christian doctrine, ready to fall in∣to Paga••••sme. In conclusion, they prayed the Fathers to haue compassion, and to finde a meanes to preserue those people in the faith, and call backe those that are strayed.

In the end of the congregation the Legates gaue the draughts composed, concerning the three first Articles, for feare of the opposition made in the for∣mer

congregation. The dayes following the Fathers handled them, and on the 3 they diseoursed very amply, speaking of the sacramental grace, whether more bee receiued in both kindes then in one: and some defended one part and some another. Cardinall Seripando said, that the same difficultie hauing beene discussed in the Councell vnder Iulius, it was resolued that it should not bee discussed againe. Yet some Prelates desired a declaration of it; but were not hearkened vnto, in regard of the contrarietie of opinions, and because the greater part did hold that both opinions were probable. But to auoyde all difficultie, it was concluded, that all CHRIST the fountaine of all gra∣ces, is receiued. Some of the Bishops prepared for their departure from Trent, who, hauing spoken with much passion and heate concerning residence, saw they were hated, and feared some grieuous incounter, in case they should perseuere. Amongst these was the Bishop of Modena before mentio∣ned, a man very learned, and of a sincere conscience, Iulius Pauesi Arch-bishop of Surrento, the Bishop of Viuiers, Peter Paul Costazzarus, Bishop of Aqui, and others, who had obtained leaue from the Legates: which Mantua gaue them, that (in regard they were his friends) he might set them at libertie, and the others, to take away occasion of distastes. But the Am∣bassadour of Portugall did remonstrate to the Legates that this would bee a disreputation to the Councell, the cause being knowen why they suffered and that it would bee sayd there was no libertie, which would also be disho∣nourable to the Pope. Thereupon they resolued to stop them, and the ra∣ther, because they vnderstood, that so soone as they were departed, others would aske leaue also.

The Legates deferring to propose the other Articles, in regard of the difficulties, which they foresaw, the third of Iuly the Emperours Ambas∣sadours and the Bauarian desired that they would deliuer their opinions con∣cerning them; and a Congregation beeing called the next day to this ef∣fect, the French Ambassadours presented a writing, exhorting the Fathers to graunt the Communion of the Cup, making this their ground, that in matters of Positiue Law, as this was, they ought to yeelde, and not to bee so obstinate, but to consider the necessitie of the time, and not giue scandall to the world, by shewing themselues so constant in obseruing mens preceptes, and neglecting GODS; by reiecting reformations. And in the ende they required, that what determination soeuer they would make, it might not preiudice the vse of the Kings of France, who receiue the Cup in their Consecration, nor the custome of some Monasteries of the Kingdome which doe, at certaine times, administer it. Yet nothing else was done in that Congregation, but onely sixteene poynts of doctrine giuen foorth, to bee discussed in the Congregations following.

The Legates were astonished at the proposition of the Frenchmen, vn∣derstanding they were ioyned with the Imperialists, for which cause them∣selues were to walke more warily. And weighing well the motiues of the Frenchmen to derogate frō the positiue precepts, they obserued that the grant of the Cup, besides the difficulties proposed, did draw with it many more, in diuers matters. They remembred the request for marriage of Priests, made

by the Bauarian, and that Lansac, in a feast two dayes before, in the presence of many Prelates inuited, exherting them to gratifie the Emperour in the petition for the Cup, sayd, that France did desire Prayers, diuine Offices and Masses in the vulgar tongue, that the images of the Saints should bee taken a∣way, & mariage granted to Priests; and knowing that the beginning is more easily resisted then the Progresse, and that one may, with lesse paines, be hindered from entring into an house, then driuen forth, they resolued that it was not a fit time to treate of the Cup. They perswaded Pagnauo, Agent of the Marquis of Pescara, to desire that the determination might not bee made before his King was aduised thereof. The Congregations of the sixe and seuen dayes were intermitted, to treate with the Imperialists, that they would bee contended to deferre the matter, alleadging diuers reasons: the most concluding whereof was, because the time was too short, to make the Fathers vnderstand, that the graunt was necessary. Finally, after long par∣ley, they were content, that all that part which concerneth doctrine should be deferred, wher with the Legats not being satisfied, at the last the Ambassadors consented, that that point onely should be deferred, so that the dilation were mentioned in the Decree, and a promise made to determine it another time. The French-men remained to be treated with; where they found more faci∣litie, then they expected; who said, they had neither proposed nor required it, but onely assisted the Emperours Ambassadours. This difficulty being o∣uercome, they began to compose the Decrees; which to dispatch quickly, they let the Fathers knowe, that if any of them would aduise any thing, they should commit it to writing, that the composition might not bee fore∣slowed.

In the Congregation of the eighth day, Daniel Barbaro, Patriarke of Aqui∣leia, said, in deliuering his suffrage, that newes beeing come of the accord in France, and therefore it beeing probable that many Prelates would come, it were fit to deferre the points of doctrine vntill their arriuall: but the instance beeing seconded by none, not so much as by the French Ambassadors them∣selues, it did fall of it selfe. In the next Congregation Antonius Augustinus, Bishop of Lerida, put them in minde, that it would bee good to make men∣tion of the customes of France, according to the instance of the Ambassadors, by putting in words which might preserue the priuiledges of that kingdome, adding that, after the determination of the Councell of Constance, the Greci∣ans were not forbid to communicate with the Cup, because they had a pri∣uiledge, which hee had seene, but beeing seconded by none but Bernar do dal Bene, a Florentine, Bishop of Nimes, his proposition was layd aside also. After the Congregation, the Ambassadour Ferrier did curiously demaund of Augustinus the tenour, Authour, and time of that priuiledge: who hauing re∣ferred it to Pope Damasus, the Ambassadour laughed, because it was certaine, that, an hundred yeeres after that Pope, to abstaine from the Cup was ac∣counted sacriledge in the Church of Rome, and that the Romane Ordinarie doth describe the communion of the Laitie alwayes with the Cup, and that in the yeere 1200. Innocentius the third maketh mention that the women did receiue the blood of CHRIST in the Communion.

The tenth day Leonard Aller, a Dutchman, titular Bishop of Philodelphia,

who came the weeke before, deliuering his opinion concerning the Decrees, made a digression in manner of a set speach, desiring the Legates and the Sy∣node, that the German Prelates might bee expected, vsing diuers reasons, but principally three; which were ill taken by the Congregation: that is, That it could not bee called a generall Councell in which a whole principall Nation of Christendome was wanting. That to proceede without expect∣ing them, would bee accounted a praecipitation. That the Pope ought to write to them, and call them particularly. The good Father knew not that the Pope had dealt with them two yeeres before by Delphinus and Commen∣done, his Nuncij in Germany, nor what answers were made by the Protestants and Catholiques, the former of which sayd they would not, and the later that they could not come to the Councell. Some thought he was mooued by the Emperours Ambassadours, who, seeing that the proposition of the Cup was deferred, were willing to prolong theresidue also.

In the next Congregation, nine points of reformation, formerly establi∣shed, were read, and, to the first, that nothing should bee payd for Ordinati∣ons, Albertus Duimius, Bishop of Veglia, who came the weeke before, and was not present at the discussion of the matter, sayd; that hee held that poynt to be very imperfect, if they did not constitute withall, that likewise nothing should bee exacted at Rome for dispensations to receiue Orders out of due times, before the iust age, without licence and examination of the Ordina∣rie, and for irregularities, and other Canonicall impediments. For in those things great expences were made, whereas to the poore Bishops, who haue not whereon to liue, a small almes is giuen; which hee would by all meanes haue taken away, yet so, as that they giue not a scandall to the world to tithe rue, and steale gold and siluer. Vpon this occasion hee enlarged himselfe, and taxed the payments made in Rome for all sorts of dispensations, and added that, whensoeuer any dispensations haue beene presented to him, either for Ordinations or ought else, hee hath vsed to aske whether they haue payd for them, and, vnderstanding that they haue, hee hath neuer executed nor admit∣ted them; which hee spake publiquely, because it was the duety of euery Bi∣shop so to doe. And being answered, that they had formerly treated of this in Congregation, and resolued to referre the resolution thereof to the Pope, who might with more honour, reforme the Offices of Rome, he replied, that, the last Lent, hee had spoken of it in Rome, but particularly in the house of the Cardinall di Perugia, in presence of many Cardinals, and Prelates of the Court, and said the same things, who answered they were matters to be pro∣posed in the Councell; but now, vnderstanding the contrary, hee will speake of it no more, but leaue it to God.

To the second of the Ordinations to title, the Bishop of Fiue Churches said it was more necessary to prouide, according to the ancient constitutions, that none should be ordained without a title and Office, then without a reuenue, because it is an excessiue scandall, that many are seene to bee made Priests, not to serue God and the Church, but to enioy their ease, ioyned with much lux∣urie, and with a good reuenue, that the Synod ought to thinke seriously here∣of, and to finde a meanes that there may not be an Ecclesiasticall person, who shall not be dedicated to some ministery, because hee hath obserued, that, in

Rome, in these later times, Bishopriques haue been giuen to some, onely to promore them, who, within a short time, haue resigned them, remaining ti∣tular Bishops, onely for ambition of dignitie; which inuention antiquitie would haue detested, as pestiferous. To the fourth point, for diuision of great and frequent Parishes, after he had commended the Decree, hee added, that it was more necessary to diuide great Bishopriques, that they might bee better gouerned; alleadging that, in Hungary, there are some which containe 200 miles in length, which cannot be visited and directed by one man. These things were not well expounded by the adherents of Rome, who thought that all were bent to reuiue the treaty of residence.

The Bishop of Sidonia, a man of the same Countrey, gaue worse satisfa∣ction; proposing, vnder metaphors, the reformation of the Pope himselfe; saying, that darkenesse could not bee taken from the starres, except it were remooued from the Sunne, nor the sicke body healed, so long as bad dispo∣sitions did remaine in the head, which doeth dispearse them to all the mem∣bers. And for the last point, concerning Receiuers, he sayd, that it was not honourable for the Councell, nor profitable for the Church to begin with the reformation of the smallest matters; that the matters of importance are first to be handled, the superiour orders to bee reformed first, and the infe∣riour afterwards. Which sayings seemed to please many of the Spanish Pre∣lates, and some of the Italians also. But partly by saying that those Decrees were already composed, and that there were but three dayes to the Session, which short time did not comport the digestion of new matters, partly by making such oppositions against the things spoken as they were able, and by giuing assurance, that the Pope would make a most strict reformation in the Court, the remedies of the abuses wherof could be better discerned and applied at Rome, where the infirmity is better knowen, then in the Councell, and by such like reasons, the prouisions thought on these and other Pre∣lates, were deluded, and all were made content for that present with the nine Articles.

But, the Congregation being ended, the Legates and other Papalins, re∣maining in the place together, to consider of what they heard, discoursed that the boldnesse of the Prelates, in broaching new seditious matters, with∣out respect, did increase dayly, which could not be called, liberty, but too much licence; and that the Diuines, with tedious discourses, tooke vp too much time, contending amongst themselues about nothing, and often pas∣sing to impertinences, which course if it did continue, the Councell would neuer be concluded. Besides there is danger that the disorder will increase, and produce some sinister effect. Iohn Baptista Castedo, the Speaker, who had exercised the same office in the former reduction vnder Iulius; tolde them, that Cardinall Crescentius, when they digressed from the matters pro∣posed, without respect was wont to interrupt them, and to cut off also the file of their discourse, to abreuiate those who were too profixe, and some∣times to impose them silence; which beeing now done once or twice, the affaires of the Councell would bee shortned, and occasions of impertinent discourses would bee taken away. Varmiense was not pleased with this; who said, that, if Crescentius did gouerne so, it was no maruell that the Ma∣iestie

of God had not giuen a good progresse to that Councel; that nothing is more necessary to a Christian Synode then liberty, and that, reading the Councels of the better times, one shall finde contentions and discords in the beginnings of them, euen in the presence of the Emperours, most potent in those times, which notwithstanding did, in the end, turne, by the assistance of the holy Ghost, into a maruellous concord: and that was the miracle which did pacifie the world. Hee said there were infinite contentions in the Ni∣cene Councel, and most exorbitant in the Ephesine, and therefore no wonder if now there were some diuersitie of opinions ciuilly carried, which hee that would resist by humane and violent meanes, will let the world know that the Councell is not free, and take from it all reputation; that it is good to re∣ferre the cause vnto God, who will gouerne Councels, and moderate those who are assembled in his name. The Cardinall of Mantua approoued the opinion of Varmiense, and disliked the proceeding of Crescentius; but said it was not contrary to the libertie of the Councell to moderate abuses with Decrees, prescribing the order and time of speaking; and distributing to euery one his owne part. This was commended by Varmiense, and they agreed to giue order for it, when the Sessions should bee held.

The Imperialists were now out of hope to obtaine the Chalice, and their interests were ceased. But the French men, with some Prelates, laboured much that nothing might be done in the Session of the sixteenth day, but all deferred vntill the next, as had beene done twice before. The Legates, to auoid the shame, did labour with all their force to establish the points, that those foure that concerne communion, and the nine of reformation, might be published. These therefore did seeke to remooue, and those to interpose difficulties. There remaining but two dayes to the Session, a Congregation was held in the morning of the 14. day; in the beginning where of Granata desired the Legates, that, in regard of the importance of the matter to bee handled, they would protogue the Session; and made, as it were, an Oration, to shew how many difficulties were still on foot; necessary to bee decided. The Legates, resolute to the contrary, admitted no reason, and caused the examination of the doctrine to begin: In reading of the first point, when they came to the place, where it is said; that it cannot bee inferred by the words of our Lord in S. Iohn. If you shall not eat the flesh of the Sonne of man, and drinke my blood, &c. Granata began; and said, that that passage did not speake of the Sacrament; but of Faith, vnder the Metaphore of nutrimont; alleadg∣ing the Text, and many Expositions of the Fathers, and of S. Austin in par∣ticular. Cardinall Seripando expounded that place, as if hee had read in the Chaire; and it seemed that euery one was satisfied. But Granata replied more earnestly, and in the end, desired that an addition might be ioyned to it; say∣ing, that, by those words, howsoeuer they were vnderstood according to diuers Expositions of the Fathers, the Communion of the Cup could not be inferred. This addition did not please some of the Fathers, and others did not regard it; but it seemed strange, that after things were concluded, one should come with vnnecessary additions, to disturbe the points establi∣shed; and there were 57. who said Non Placet. But, to come to an end, the

Legates were content, that the clause should be added; ••and indeede it seem∣eth to bee inserted by force, and doeth begin in the Latine, Ʋtcunque inxta Varias.

In the second point of the authoritie of the Church ouer the Sacraments, when they came to this place, that they might change the vse of the Cup, by the example of the forme of Baptisme, Iacobus Gibertus, Bishop of Alife, stood vp, and said it was a blasphemie; that the forme of Baptisme was im∣mutable; that it was neuer changed; that ouer the essence of the Sacra∣ments, which consisteth in the forme and matter, there is no authoritie; and much beeing sayd Pro & contra, in the end they resolued to take away that particle. It would be tedious to relate all that was spoken by some to hinder the proceeding, and by some not to be silent, when others spake. It is naturall, when a multitude is in motion, for euery one to striue to mooue most, neither was there euer any Colledge of Noblemen so absolute, but that it might bee diuided into persons of honour, and of the common sort. The patience and resolution of the Legates ouercame the difficulties; so that, in the Congregation of the afternoone, the points of doctrine, and the Ana∣thematimes were established, howsoeuer the Cardinall Varmiense did very zealously interpose a doubt, at the instance of some Diuines, who tolde him, that where as it is sayd in the third point of doctrine, The faithfull are not defrauded of any grace necessary to saluation, by receiuing one kinde onely; much cause of disputation was giuen, because the Eucharist being not a necessary Sacrament, it might bee inferred, by the same reason, that the Church might take it away wholly. Many of the Prelats adhered hereunto, demanding that it might be reformed, in regard the reason alleadged against it was euident, and vnanswerable. Cardinall Simoneta did pacifie them with very much adoe; saying, that a draught should bee made in writing how it should be reformed, and shewed in the next Congregation.

In that the Bishop of the Fiue Churches gaue new occasion of distastes. Who hauing beene tolde our of Congregation, that, in Rome Bishop∣riques were giuen onely to promote men, returned to that matter, and spake of it at large. He seemed to declare his minde by way of excuse, but indeed hee confirmed the things spoken, and the end of his discourse was an exhortation to the Fathers, to deliuer their opinions freely, without respect. Simoneta was much angry at the occurrences of that Congregation, and, when it was ended, did remonstrate to Varmiense, how contrary it was to the seruice of the Apostolique Sea, to giue care to the impertinencies of the Diuines, men accustomed to bookes of speculation onely, and, for the most part, vaine subtilties, of which themselues make great esteeme, though in∣deed they are but Chimerae, where of one proofe is, because they agree not a∣mong themselues: that, before many of them did approue that point, with∣out contradiction, and now some broach new matters, which, in conclu∣sion, will be opposed by others; that it is a plaine case that what word soe uer is spoken, will bee defended by those that fauour the Speaker, and op∣pugned by his aduersaries. Neither will they much care though it be some∣what dangerous to doe it. But, hauing intimated two Sessions, and done nothing, if the like should happen in this, the reputation of the Councell

would irrecouerably be lost, and therefore that they must be carefull to doe some thing. Varmiense was ouercome; and answered that hee had done no∣thing but to a good end, and that those Diuines were addressed to him by the Emperours Ambassadours. Simoneta perceiued that the honesty of that Prelate was abused, by the subtiltie of others, and told the other Legates, that he doubted that the Imperialists might draw some secret from him, and agreed with them to admonish him of it vpon some good occasion.

The last day had some encounters also. For the Bishop of Nimes, at the perswasion of the French Ambassadours, desired, that, in the first point of reformation, where some fee is allowed to the Notary, for the Letters patents of Orders, the custome of France might not be preiudiced, where nothing is giuen. He was followed by some Spaniards; and they were satisfied; by an addition in the Decree, that the custome should bee saued. Other mutati∣ons were desired and granted, and all was in order for the Session, the next morning. The Legats rising vp to depart, Arias Gallego, Bishop of Girone, came and stopped them, and desired they would set downe againe, and heare him. They looked one vpon another; but their desire to hold the Session taught them patience. They sate downe againe, with the distaste of many Prelates, especially the Courtiers. The Bishop causing the point of the di∣stributions to bee read, sayd, that it seemed to him a hard thing that power should be giuen to the Bishop to take the third part of the Prebends and con∣uert them into distributions; that formerly all was distributions, and that Prebends crept in by abuse; that Bishops had authoritie to infringe bad cu∣stomes; that it was not iust that the Councell, by giuing the Bishop a third part of the authority which hee hath, should take two thirds from him. Therefore hee desired it should bee declared that the Bishops haue ample power to conuert into distributions as much as they thinke conuement. The Archbishop of Prague confirmed this opinion with other reasons, and the Spaniards seemed by their countenance to giue consent. The Cardinall of Mantua hauing much commended the pietie of those Bishops, affirmed, that it was a point worthy to bee consulted on by the Synod, and promised, in the name of the Legates, whose consent he first had, that it should bee spoken of in the next Session.

The sixteenth day beeing come, the Legats, Ambassadours, and Prelates went to the Church with the vsuall ceremonies. The Sermon was made by the Bishop of Tiniana: who, howsoeuer hee was resolued not to speake then of granting the Chalice, did not forbeare to take that matter onely for his subiect, and to discourse that the vse of the Chalice was common so long as the heare of charitie did endure; but, that decreasing, and inconueniences succeeding, by the negligence of some, the vse thereof was not interdicted, but onely it was taught, that those who could hardly auoyd irreuerence, should lesse offend, if they did abstaine from it: whose example in progresse of time, others did follow, that they might not tie themselues to diligence. In the first he commended the memorable example of pietie, and blamed the impietie of the moderne innouators, who to haue it, haue kindled so great a fire. He exhorted the Pathers to charitie, and to extinguish the flame, and not to suffer all the world to burne by their default, to condescend to the im∣becillitie

of their children, who demand nothing but the blood of CHRIST. He admonished them, not to cast away so many Prouinces and Kingdomes, to spare so small a matter; that seeing that blessed blood is sought with so ear∣nest a desire, they would not feare the former negligence, for which it was o∣mitted, but grant it; that CHRIST would not haue them so obstinate in their owne opinion, as to maintaine so pernicious a discord amongst Christi∣ans, for that blood which himselfe shed to vnite them in a most strict bond of charity. Hee passed dexterously from that matter to an exhortation to resi∣dence; and concluded with the distaste of the others, who desired to haue those matters buried in silence.

When the ceremonies were ended, the Masse-Bishop read the doctrine, expressed in foure heads; containing in substance. That the Synod, in regard of many errors which goe about, concerning the Sacrament of the Eucharist, hath determined to expound that which belongeth to the Communion Sub∣Ʋtraque, and of children, prohibiting all the faithfull to beleeue, teach, or preach otherwise. Therefore, according to the iudgement and custome of the Church, it doth declare, that the Laickes and Clerkes, who doe not say Masse, are not bound by any diuine precept to communicate Sub Ʋtraque, and that it cannot be doubted, without preiudice of faith, that the Communi∣on vnder one kinde is sufficient; that howsoeuer CHRIST hath instituted, and giuen the Sacrament vnder two kindes, it cannot be inferred from hence, that all are obliged to receiue it so; nor from the speech of our LORD, rela∣ted in the sixt Chapter of Saint Iohn, where although there be words which name both kinds, yet there be also which name that onely of bread. Besides, it doth declare, that the Church hath euer had power to make a mutation in the dispensation of the Sacraments, so long as the substance remaineth: Which may bee drawen in generall from the wordes of Saint Paul, that the Ministers of Christ are dispensers of the Mysteries of God; and particularly in the Eucharist, concerning which power is reserued to it, to giue order by word of mouth. That the Church knowing this her authority, howsoeuer the vse of both kindes was frequent from the beginning, yet the custome beeing changed for iust causes, hath approued that other, to communicate with one onely, which no man can change without the authoritie of the same Church; it doeth declare besides, that All CHRIST is receiued vnder either of the kindes, and the true Sacrament, and that hee who receiueth one onely is not defrauded of any Grace, necessary to saluation, as concerning the fruit thereof. Finally it doeth teach, that children, before the vse of reason, are not bound to Sacramentall Communion, because Grace cannot bee lost in that age, not condemning antiquity for the contrary custome, obserued in some places, because it is to be vndoubtedly beleeued that they haue done it, not for necessitie of saluation, but for other probable causes. In conformitie of this doctrine foure Anathematismes were read. 1. Against him that shall say, that all the faithfull are bound, by diuine precept, or necessitie of saluation, to receiue both the kindes in the Eucharist. 2: That the Church hath not had iust causes to communicate the Laickes and the Clerkes, who doe not ce∣lebrate the Masse, with the kinde of Bread onely, or that it hath erred herein. 3. Against him that shall denie that All CHRIST, the Fountaine and Author

of all graces, is receiued vnder the bread onely. 4. Against him that shall say that the Communion of the Eucharist is necessary for children before the vse of reason. After this another Decree was read also, saying, that the Sy∣node will examine, with the first occasion, and define two other Articles, not discussed as yet: that is, Whether the reasons for which the Church hath communicated vnder one kinde, are good still, so that the Cup ought not to be granted to any; and in case it doeth appeare that it may be granted for ho∣nest causes, with what conditions the grant is to be made.

During the time of the Masse, Alfonsus Salmeron, and Franciscus della Torre, Iesuites, discoursed, the one with Varmiense, and the other with Madruccio, as they stood behinde their seats; that in the first point of doctrine, the matter of the institution of the Sacrament vnder both kindes is obscurely expressed, and that it is necessary to speake plainly, and say, that CHRIST did institute it for his Apostles, and those that say Masse onely, and not for all the faithfull; that it was necessary to insert this clause, to remooue all doubt from the Ca∣tholiques, and all occasion of opposing and calumniating from the heretikes; that they, as Diuines sent from the Pope, could not forbeare to giue their ad∣uice in a matter of so great importance; and were both so earnest, especially Salmeron, who talked with Varmiense, that the reading of the Decree being en∣ded, Varmiense first, and then Madruccio made the proposition; which pleased many, but was reiected by the greater part, not for its owne sake, but for the manner of proposing it on the sudden, without allowing time to consider on it. It did not please the other Legats, for the same cause also; yet in regard of the honour of the place, they said, without any adoe, that it should be reserued to the next Session, in the handling of the two next Articles.

Afterwards the nine points of reformation were read. That for collation of Orders, Dimisories, Testimonials, Seale, or any thing else, neither the Bishop nor any of his Ministers shall receiue any thing, though voluntarily offered. That the Notaries, where there is custome not to receiue, and where they haue no salarie, may receiue the tenth part of a crowne. That no secular Clerke though sufficient, may be promoted to holy Orders, if hee haue not a Benefice, patrimony, or pension, able to maintaine him; and that the Bene∣fice may not be renounced, nor the pension extinct, nor the patrimony alie∣ned without licence of the Bishop. That in the Cathedrall or collegiate Chur∣ches, in which there are no distributions, or very small, the Bishop may con∣uert, to that vse, the third part of the profits of the Prebends. That in Parish Churches, where much people is, the Bishops may compell the Rectors to take the assistance of other Priests, and those that are large in compasse may bee diuided, and furnished with new Rectors, if there shall be neede, and the people may be compelled to contribute. That the Bishops may make a per∣petuall Ʋnion of Benefices, with cure, or without, because of pouertie, or other iuridical causes. That the Bishops may giue Coadiutors to Parish Priests that are vnlearned, and punish those that are scandalous. That the Bishops may ioyne the Benefices of old ruinous Churches to others, and cause the Churches to bee built, compelling the people to contribute to the fabrique. That they may visite all Benefices held in Commenda. That the name, office, and vse of Receiuer be taken away in all places. In the end, the Session was

ordained for the seuenteenth of September, and a declaration made, that the Synod might abbreuiate or prorogue, at pleasure, as well that Terme, as any other, which shall be limited for the future Sessions.

The actions of this Councell were not in so great expectation in former times, as at this present; in regard all Princes had agreed in demanding it, and sent Ambassadors, and that a great number of Prelats were assembled, foure times so many as before: and had beene begunne now sixe moneths, and those spent in daily and continuall treaties and discussions, with dispatches of many Curriers and Prelats from Rome to Trent, and from Trent to Rome. But when the Session came out in print, the vsuall Latine prouerbe, of The birth of the Mountaines, was generally vsed by all. And particularly the delay∣ing of two Articles was noted; it seeming strange, that, hauing made foure Articles of faith, with foure Anathematismes, they were not able to declare that of granting the Cup, which is de iure Ecclesiastico. Some were of opinion, that it ought to haue beene handled first, because if it had beene granted all the disputations had ceased. The third point of doctrine was much con∣sidered on in the conclusion. For it being said that the faithfull, who recei∣ueth the body of CHRIST onely, is not defrauded of any necessary Grace, it seemed a confession that some grace, not necessarie, is lost. And here a doubt was made whether there bee any authoritie of man which can hinder the su∣perabundant, and not necessarie grace of God; and if it can, whether these impediments bee charitably vsed. Two things were much spoken of a∣mongst the rest; one, the obligation imposed to beleeue that antiquitie did not hold the Communion of children to bee necessarie; because where the trueth of a story is in question, it is a matter of fact, and past, in which there is no authoritie that can alter the things done. Yet hee that readeth Austin will know that, in nine places, not in a word, but with a dis∣course, hee doeth affirme the necessitie of the Eucharist for children, and two of them doe make it equall to the necessitie of Baptisme; yea hee saith, more then once, that the Church of Rome hath held and defined it to bee necessa∣rie for the saluation of children; and doeth alleadge for it Pope Innocentius, whose Epistle doeth yet remaine, in which hee saith it plainely. And they marueiled why the Councell would, without necessitie, trouble it selfe here in, to no end, when it might bee said that either it, or Innocention had erred. The other was the second Anathematisme, with the declaration, that he is an heretike, who saith the Church was not induced vpon iust causes to commu∣nicate without the Cup: which was to ground an Article of faith, vpon a fact of man. And they held it a miraculous thing that they would say, that one is bound to obserue the Decree onely iure humano, but is bound iure Di∣uino to beleeue it is iust, and to make Articles of faith in things which may bee changed daily. Others added also, that if the causes were so iust, they should say what they were, and not force men to beleeue by terrour, but in∣duce them by perswasion, because that was to domineere ouer the faith, which Saint Paul doth so much detest. Concerning the points of reforma∣tion, it was generally said, that more light points could not be handled, nor more lightly, and that they did imitate the Physician, who, in an Hecticall bodie, laboured to kill the itch. And to put their hands into mens purses, to

maintaine Curats, or repaire Churches, seemed a strange thing, both for the matter, and for the manner. For the matter, because the Cleargie was luper∣fluously rich, and rather indebted to the Layne for diuers euident respects; for the manner, because neither CHRIST, nor his Apostles, did euer com∣pell men to make contributions, but onely gaue power to receiue those that were voluntarie. And he that readeth Saint Paul to the Corinthians, and to the Galathians, shall see the masters treatment of the Oxe that treadeth the Corne, and the dutie of the catechised, towards him that doth teach; yet so, as that those labourers haue no action or right by rigour of Law, nor any Chancerie to relieue them.

The Session being ended, the Legats began to put in order those things which were to bee handled in the next, purposing to anticipate the time, if it were possible. Letters came to Trent from Alexander Simoneta, to the Car∣dinall his brother, and from Cardinall Gonzaga, to his Vncle with most ef∣fectuall exhortations, in the Popes name, to accommodate the differences, and to hold good intelligence together; for which cause the Sunday after the Session, Simoneta dined with the Cardinall of Mantua, and made a perfect reconciliation with him. Mantua began to discourse of some Prelates, who came much to his house, whom hee suspected to haue done ill offices against him. But Simoneta did stop him modestly, and said, that hereafter they should not speake so. They consulted earnestly how they might giue full satisfaction to the Pope, and the Court, in matter of Residence, and what Prelats were fit to bee employed to perswade others. Those who had decla∣red themselues to fauour the interests of the Pope and Court, howsoeuer they were otherwise able, they thought not fit, because they wanted credit. They made choice of two men of sinceritie, and dextrous in negotiations, the Bishops of Modena and of Bressia. The same day the Arch-bishop of Lanciano, hauing called together the Prelats who had written to the Pope in their owne behalfe, presented to them the Popes Briefe, full of kindnesse, hu∣manitie, and offers which pleased them all, and did much mitigate their heate for Residence. Another accident also hapned the same day, much in the Popes fauour. For the Marquis of Pescara sent vnto his Secretarie a copie of a letter, written to him from the King; in which hee told him, that, hauing vnderstood that the declaration of the Continuation would displease the Em∣perour, and France, and might perhaps cause a dissolution of the Councell, hee gaue him commission to make no further instance for it, so that no decla∣ration were made for a new Indiction, and that the Councell did proceede as it hath begun. Afterwards hee gaue him order to let his Prelats know, that hee had vnderstood the controuersie and dispute concerning Residence, and the instance they had made, that it might bee declared to bee de iure diuino, saying that hee commended their zeale and good intention, yet thought that the declaration did not befit the present time, and therefore wished them to desist. The Secretarie shewed the letter to the Spanish Pralats; and Granata, hauing exactly considered of it, said, that it was well, seeing that the Pope did dislike it; that the King did not know the impor∣tance of it; that hee was counselled by the Arch-bishop of Seuil, who neuer had resided, and by the Bishop of Conca, who remained in Court; that hee

knew very well to what end hee did commaund it, that he would obey him in not protesting, but would neuer forbeare to demaund it, as often as there was occasion, knowing well that hee should not offend the King heerein. That point concerning the continuation was shewed also to the Imperia∣lists, and French-mem: who answered, there was no neede of that declara∣tion to be made expresly in words, seeing that it was executed in deedes.

In the next Congregation, held the twentieth day, the Sacrament of the Masse, and the abuses consequent, were proposed to bee handled. The Cardinall of Mantua did admonish the Prelates to deliuer their opinions, quietly and briefly, in the Congregations, and without noyse, and related the rules which they had made for the Congregations of the Diuines, to take away contentions, confusion, and prolixitie; which, being read, were approoued by the congregation. Afterwards Cardinall Seripando discour∣sed of the manner of examining the points of doctrine, and the Anathema∣tismes, in the congregations, and put them in minde that they had beene ex∣amined and discussed before in the same Councell, and established also, al∣though not published; so that the Fathers might very much abreuiate their meditations, in regard there was neede of nothing more then of expediti∣on. Granata added, that, the Masse hauing beene handled before, and there remayning much time vntill the Session, the matter of Order might be han∣dled also. And the same was confirmed by the Bishop of Fiue Churches; which some vnderstood to bee spoken ironically, and others, to this ende, that they might handle residence, according to the promise of Mantua. In the ende, the Articles, to bee handled in the congregations of the Diuines, were giuen forth. The substance of the orders before mentioned was com∣prehended in seuen rules. That, in euery matter proposed, onely foure of the Diuines sent by the Pope, chosen by the Legates, should speake, two se∣culars, and two regulars. That by the Ambassadours of Princes three of the secular Diuines, sent by them, should bee chosen. That euery Legate should choose a secular Diuine of his owne familie. That of all the other Secular Diuines of the families of the Prelates, onely foure should bee cho∣sen to speake, beginning with those who were created Doctours first. That amongst the Regulars euery Generall should choose three of his owne order. That none of the Diuines shall speake aboue halfe an houre, or, if they doe, shall bee interrupted by the Master of the Ceremonies, and hee that will bee more briefe, shall bee more commended. That those Diuines who are not to speake, may deliuer their opinions in writing to the Deputies, concerning the things proposed. By these rules they made account that foure and thir∣tie Diuines were to speake, and that they might all bee heard in tenne Con∣gregations at the most. In establishing and publishing this order, the dif∣ficultie was what inscription to giue it. Some thought that to call it a meane to bee obserued by the Diuines, was to runne into the inconueni∣ence obiected by that Spartane to the Athenians, that wise men did consult, and the ignorant giue sentence. For auoyding whereof the inscription was con∣ceiued thus; A meane to be obserued heereafter in the poynts which shall bee examined by the inferiour Diuines, inferring that the Prelates were superiour Diuines.

The Articles were thirteene. 1. Whether the Masse bee onely a com∣memoration of the sacrifice of the Crosse, and a true sacrifice. 2. Whe∣ther the sacrifice of the Masse derogateth from that of the Crosse. 3. Whe∣ther CHRIST did ordaine that the Apostles should offer his body and blood in the Masse, in those words; Doe this in remembrance of mee. 4. Whe∣ther the sacrifice of the Masse doeth onely helpe him who doeth receiue it, and may not be offered for others, as well liuing as dead, nor for their sinnes, satisfactions and other necessities. 5. Whether the priuate Masses, in which the Priest alone doeth receiue the Communion without other Commu∣nicants, bee vnlawfull, and ought to bee taken away. 6. Whether the mingling of water with wine in the Masse bee contrary to the institution of our Lord. 7. Whether the Canon of the Masse doeth containe errours, and ought to bee abrogated. 8. Whether the custome of the Church of Rome, to pronounce softly, and in secret, the wordes of the consecration, bee damnable. 9. Whether the Masse ought to bee celebrated onely in the vulgar tongue, vnderstood by all. 10. Whether to attribute certaine Masses to certaine Saints be an abuse. 11. Whether the Ceremonies, vest∣ments and other externall signes which the Church vseth, ought to bee taken away. 12. Whether to say that our LORD is mystically sacrificed by vs, bee the same as to say, that hee is giuen vs to eate 13. Whether the Masse bee a sacrifice of prayse and thankes-giuing onely or propitiatorie for the liuing and the dead. It was added, that the Diuines should speake whether these Articles were erroneous, or false, or hereticall, and whether they deserued to bee condemned by the Synode; and that they should diuide them, so that the seuenteene first, should speake of the seuen first Articles, and the others, concerning the sixe fol∣lowing.

The French Ambassadours thought still they had small reputation in the Councell, in respect of others; and after that the Decree aforesayd came foorth were more ielous then before, because mention was to bee made of the Diuines to what King each did belong (which was not done concerning the Prelates) and none would bee present for France. They doubted also that, by this meanes, some preiudice might arise to the prerogatiues of the Kingdome. Therefore they did presently, and afterwards, vpon other oc∣casions, send aduice into France, that the disputation would passe onely be∣tweene the Italians, Spaniards, and Portugals; that France would haue no part, if his Maiestie did not presently dispatch away some Prelate, or Do∣ctour, especially because matters of great importance, contained in the Ar∣ticles proposed, were to bee handled; which also would bee a meanes to obtaine or hinder other things, according to his Maiesties desire, and the contents of their instructions; that vntill then they had proposed none of the Articles of reformation, because, not hauing suffrages to maintaine them, no account would haue been made of their remonstrances; that the Coun∣cell will not hearken to any thing that as preiudiciall to the profit or autho∣ritie of the Court; because the Pope is Lord of the propositions, it hauing beene determined in the beginning, and euer since obserued, that nothing may bee proposed but by the Legates; as also of the resolutions, because so

many Prelats are his pensioners, and stand at his deuotion; that it is resolued, that the Councel shall not meddle with reforming the Court, but reserue that whole businesse to his Holinesse; that the Spaniards who were very zealous for the reformation, are cooled and put in feare, by the reprehension of their King; that there is no hope, so long as the case standeth thus, to obtaine a∣ny thing but what pleaseth the Pope, because no instance made by all the Ambassadours and Princes which are in Trent, hath been able to perswade a good reformation of the Ecclesiasticall discipline, howsoeuer Articles, conformable not onely to the vse of the primitiue Church, but euen to the Decrees of the Popes themselues haue been presented to the Legates; that, in stead of those, they propose points of the present controuersies of doctrine, though they haue been told it is superfluous, in absence of the Protestants, and that, if they propose any thing concerning manners, it is of small impor∣tance, and of no fruit.

The Pope, dayly aduised of the diuers occurrences in Trent, did feare that no Decree would bee published in the Session at the day appointed: but vnderstanding how happlily it passed, was exceeding glad; and the more, in regard of the reconciliation of the Legates, and of the letter of the King of Spaine. Hee could not conceale his ioy, but imparted it in Consistorie, and spake of it to the Ambassadours, and thanked the Cardinall of Arragon, brother of Pescara, to whom he did attribute this seruice. And being whol∣ly bent to conclude the Councell quickly, and finding that nothing could prolong it, but the points of residence, and of the communion of the Cup, he wrote to the Legates, that he was wholly intent to the reformation of the Court; that they should assure thereof the Ambassadours and Prelates who spake of it; and that themselues should dispatch the other matters: which they might doe in three Sessions more. Hee commended them for hauing reserued power to abbreuiate the time prefixed, exhorting them to make vse thereof. Hee added, that, knowing it was hard to make a good resolution in the Councell, in matter of residence, because many Prelates, hauing deli∣uered their opinion to a good end, were interested in their honour, they should procure that it might bee referred vnto him, and likewise should free themselues from instances made by Princes for the communion of the Cup, by making the same reference. And if any difficultie, hard to bee resolued, shall happen, in any of the points, which remaine to bee handled, they should propose the remitting of it to him also; because hee can more easily decide any thing in Consistorie, calling some Doctors, if there be occasion, then in Trent, where mens diuers interests make the resolutions impossible, or very long.

The first Congregation of the Diuines was held the next day in the after∣noone, in which the order of speaking but halfe an houre was so well obser∣ued, that Salmeron the Iesuite spent the whole time himselfe, with much sau∣cinesse; saying he was sent by the Pope, and that being to speake of impor∣tant and necessary matters, no time was to bee prescribed vnto him; and dis∣coursing on the seuen Articles, spake onely common things, which deserue not particular mention. The next morning hee was imitated by his fellow Torre, who spent that whole Congregation also, and rather repeated the

things spoken before, then added any thing of his owne. But, which was worst of all, comming, in the end, to the place of S. Iohn, If you eate not, &c. hee sayd, it must needes bee vnderstood of the Sacramentall Communion, and added, that, in the first point of doctrine, published in the last Session, it see∣med that doubt was made of it, and therefore that it was necessary to declare in the next, that nothing is spoken of in that passage but the Sacrament; and that if any were of another opinion, hee appealed to the Synod. The Le∣gates were much offended at his speach, as well because it crossed the deter∣mination of the Councell, as because it shewed a necessitie of the Communion of the Cup; but much more, because those Iesuites, howsoeuer they were the first, would bee excepted both from the generall orders: with so much pe∣tulancie. They called to minde the stirres raysed by them in the Session, and Torre was particularly noted by Simoneta, for hauing written against Ca∣tharinus in fauour of residence, that it is de iure diuino, with insolent termes, as the Cardinall sayd. Therefore, the Congregation beeing ended, hee told his Colleagues, that it was fit to represse this boldnesse, and giue example to others; and they agreed so to doe vpon the first occasion.

In the discussions of the Diuines all were vniforme in condemning the Protestant opinions of heresie, in the Articles proposed, and did quickly dis∣patch the others. The discourse of euery one was long, in prouing the Masse to be a sacrifice, in which Christ is offered vnder the sacramentall elements. Their principall reasons were; That CHRIST is a Priest according to the order of Melchisedec: but Melchisedec offered bread & wine; therefore the Priesthood of CHRIST doeth require the sacrifice of bread and wine. Moreouer, the Paschall Lambe was a true sacrifice; and that is a figure of the Eucharist; there∣fore the Eucharist also must bee a sacrifice. Afterwards the prophecie of Malachie was alleadged, by whose mouth God reiected the sacrifice of the Iewes, saying his Name was holy, great amongst the Gentiles, and that in euery place, a pure oblation is offered to him; which cannot bee vnderstood of any thing else which is offered in euery place, and by all Nations. Di∣uers other congruities, and figures of the old Testament were produced, some grounding themselues vpon one, and some vpon another. In the new Testament the place of Saint Iohn was brought, where CHRIST sayth to the woman of Samaria, that the houre is come in which the Father shall bee worshipped in Spirit and in trueth: and to worship in the holy Scripture doeth signifie to sacrifice, as appeareth by many places. And the woman of Samaria asked him of the sacrifice, which could not be offered by the Iewes but in Ierusalem, and by the Samaritans was offered in Garizim, where CHRIST then was. Therefore they sayd the place was necessarily to bee vnderstood of an exter∣nall, publike, and solemne adoration, which could be no other but the Eucha∣rist. It was proued also by the words of CHRIST, This is my body which is giuen for you, which is broken for you. This is my blood which is shed for you. Therefore there is a breaking of the body, and an effusion of blood in the Eucharist, which are actions of a sacrifice. Aboue all, they grounded themselues vpon the words of Saint Paul, who putteth the Eucharist in the same kind with the sacrifices of the Iewes, and of the Gentiles, saying, that, by it, the body and blood of CHRIST are participated; as in the Hebraisme, he that eateth of the

hoast, is partaker of the altar; and one cannot drinke the Cup of the LORD, and eate of his Table, and drinke of the cup of Deuils, and bee partaker of their table. But that the Apostles were ordayned Priests by CHRIST, they prooued plainely, by the words spoken to them by CHRIST our LORD; Doe this in remembrance of me. For better proofe, many authorities of the Fa∣thers were adduced, who doe all name the Eucharist a sacrifice, or, in more generall termes, doe testifie that a sacrifice is offered in the Church, Some added afterwards, that the Masse was a sacrifice, because CHRIST offered himselfe in the supper. And they brought this reason for the most princi∣pall, and prooued the ground thereof, because the Scripture saying plainely that Melchisedec offered bread and wine; CHRIST could not haue beene a Priest after that order, if hee had not done the like, and because CHRIST sayd, that his blood was a confirmation of the new Testament; but the blood which doeth confirme the old, was offered in this institution: there∣fore it followeth, by a necessary consequence, that CHRIST himselfe also did offer it. They argued also, that CHRIST hauing sayd, Doe this in remem∣brance of me, if hee had not offered, we could not doe it. And they sayd the Lutherans haue no other argument to prooue the Masse to be no sacrifice, but because Christ hath not offered; and therefore that opinion was dange∣rous, as fauouring the hereticall doctrine. It was also more effectually proo∣ued, because the Church singeth, in the office of the body of our LORD, CHRIST, a Priest for euer after the order of Melchisedec, hath offered bread and wine. And in the Canon of the Ambrosian Missal it is sayd, that instituting a forme of perpetuall sacrifice, hee hath first offered himselfe as an hoast, and hath first taught how to offer it. Afterwards many authorities of the Fa∣thers were produced, to prooue the same.

On the other part, it was said with no lesse asseueration, that CHRIST, in the supper, hath commanded the oblation to bee made for euer, in the Church, after his death; but that hee hath not offered himselfe, because the nature of that sacrifice did not comport it. And, for proofe heereof, they sayd that the oblation of the Crosse would haue beene superfluous, because mankinde would haue beene redeemed by that of the supper, which went before. That the sacrifice of the Altar was instituted by CHRIST, for a memoriall of that which hee offered on the Crosse; but there cannot bee any memoriall, but of a thing past; therefore the Eucharist could not be a sacrifice before the oblation of CHRIST on the Crosse. They alleadged also that nei∣ther the Scripture, nor the Canon of the Masse, nor any Councell euer sayd that CHRIST offered himselfe in the supper, and added, that the places of the Fathers before alledged, ought to be vnderstood of his oblation on the Crosse. They concluded, that, hauing to define the Masse to bee a sacrifice, as indeed it was, it might most effectually bee done by proofes out of the Scriptures and Fathers, without adding such weake reasons. This difference was not betweene many and few, but diuided aswell the Diuines as the Fathers, into almost equall parts, and occasioned some contention. The former went so farre as to say that the other opinion was an errour, and required that it should bee silenced by an Anathematisme, condemning of heresie, those that say, that CHRIST hath not offered himselfe in the supper, vnder the sacra∣mentall

elements. The others said it was not a time to ground ones selfe vp∣on things vncertaine, and vpon new opinions, neither heard not thought of by antiquity, but that one ought to insist vpon that which is plaine, and cer∣taine, both by the Scripture and by the Fathers, that is, that CHRIST hath commanded the oblation.

All the moneth of Iuly was spent by the seuenteene who spake vpon the first Articles; the latter they dispatched in a few dayes, rather with iniurious tearmes against the Protestantes, then with reasons. It is not fitte to relate the particulars, but onely some fewe that are most no∣table.

In the Congregation of the ••4 of Iuly, in the afternoone, Georgius di Ataide, a Diuine of the K. of Portugall, sought to ouerthrow all the grounds of the other Diuines; layd to prooue the sacrifice of the Masse by the holy Scripture; and said first, that it could not be doubted that the Masse was a sa∣crifice, because all the Fathers haue said it in plaine words, and replyed it vp∣on euery occasion and hee began with the Latins and Greekes of the ancient Church, and with the Martyrs, and came, from time to time, vntill the present age, affirming that there is no Christian writer who hath not called it a sa∣crifice. Therefore it must certainely bee concluded that it hath beene so taught by an Apostolicall tradition, the force whereof is more then suffici∣ent to make Articles of faith, as this Councell hath maintained from the be∣ginning. But this true and solide foundation is weakened, by those who would build in the ayre, seeking to finde in the Scriptures that which is not there, giuing occasion to the aduersaries to calumniate the trueth, while they see it grounded vpon such an vnstablesand. And hauing thus spoken, hee proceeded to examine, one after another, the places of the old and new Te∣stament, alledged by the Diuines, shewing that no expresse signification of the sacrifice could be drawen from them. To the fact of Melchisedec, he an∣swered, that CHRIST was a Priest of that order, as hee was the onely begot∣ten, eternall, without predecessor, father, mother, or genealogie. And this is prooued too plainely by the Epistle to the Hebrewes, where Saint Paul discour∣sing at large of this place, doeth handle the eternitie and singularity of the Priesthood, and maketh no mention of the bread and wine. He repeated the doctrine of Saint Austine, that when there is a fit place for any thing to bee spoken and it is not spoken, an argument may bee drawen from the autho∣ritie negatiuely. Of the Paschall Lambe he said, that it could not be presup∣posed for a thing so euident that it was a sacrifice, and perhaps to him that would take vpon him to prooue the contrary, the victory would necessarily bee yeelded; and also that it was too hard a metaphor, to make it a Type of the Eucharist, and not rather of the Crosse. Hee commended those Theologues, who, hauing brought the place of Malachie, added that of Saint Iohn, To worship in Spirit and trueth, because indeed, the one and the other did formally speake of the samething, and were to bee expounded alike, that no difficultie might be made concerning the word, Adorare: which certainely doth signi∣fie also a sacrifice, and the woman of Samaria tooke it in the generall sig∣nification. But when CHRIST added, That God is a Spirit, and will bee worshipped in Spirit, no man that is not willing to expound all things

in an vnproper sence, will say that a Sacrament, which consisteth of a thing visible and inuisible, is purely spirituall, but composed of this, and the Ele∣mentary signe. Therefore he that will expound both those places of inter∣nall adoration, cannot be conuinced, and shall haue probability on his side; the application being plaine, that this is offered in all places, and by all Nati∣ons and is purely spirituall, as God is a pure Spirit. And he proceeded, and said that the words, This is my body which is giuen for you, and the blood which is shed for you, haue a more plaine meaning, if they be referred to the body and blood in their naturall eslence, then in their Sacramentall; as when it is said, CHRIST is the true Vine, which bringeth foorth the wine, it is not meant that the significatiue vine doth bring foorth Wine, but the reall. So, this is my blood which is shedde, doth not signifie that the Sacramentall and significatiue blood was shed, but the blood naturall and signified. And that which Saint Paul saith of taking part of the Sacrifice of the Iewes, and of the table of De∣uils, is vnderstood of the Rites which GOD did institute by Moyses, and of those which the Gentiles did vse in sacrificing; so that it cannot hence bee prooued that the Eucharist is a sacrifice; that it is plaine in Moyses, that, in the votiue sacrifices, the oblation was all presented to GOD, and a part burnt, which was called the Sacrifice; and that which remained belonged partly to the Priest, and partly to him that offered, which they did eate with whom they pleased; neither was this called, to sacrifice, but to participate of the thing sacrificed. The Gentiles did imitate the same; yea, that part which was not consumed vpon the Altar, was sent by some to bee sold; and this is the table which is not the Altar. The plaine meaning of Saint Paul is, that as the Iewes, eating the part belonging to him that offereth, which is a re∣mainder of the sacrifice, doe partake of the Altar, and the Gentiles likewise, so we, eating the Eucharist, are partakers of the sacrifice of the Crosse. And this is it which CHRIST said; Doe this in remembrance of mee; and which Saint Paul said; As often as ye shall eate of this bread and drinke of this Cup, you shall professe that the Lord dyed for you. But whereas it is said that the Apostles were, by the words of the Lord, ordained Priests, to offer sacrifice, when hee saith, Doe this, without doubt it is vnderstood of that which they had seene him to doe. Therefore it must be manifest first that he hath offered; which cannot be, because the opinions of the Diuines are various, and euery one confes∣seth, that both the one and the other is Catholique; and those who denie that CHRIST hath offered, cannot conclude by those words, that hee hath commanded the oblation. Then hee brought the arguments of the Prote∣stants, by which they prooue, that the Eucharist is not instituted for a sacrifice but for a Sacrament; and concluded that it could not bee said that the Masse was a sacrifice, but by the ground of Tradition, exhorting them to rest vpon this, and not to make the trueth vncertaine, by desiring to prooue too much. Then hee came to resolue the Protestant arguments, and gaue his Auditors ill satisfaction therein; for hee recited them with force, and good appearance, and answered weakely, so that hee did rather confirme them. This was ascribed by some to the shortnesse of time which remained vntill night, and others thought he was not able to expresse himselfe better, and the most intelligent were of opinion, that those answeres did not satisfie

himselfe. The Fathers murmuring hereat, Iacobus Paiua, another Portugall Diuine, repeated, in the next Congregation, all his arguments, and resolued them, with satisfaction of his hearers; saying, in excuse of his Colleague, that he was of the same minde; and the testimonies of the Ambassadours and Prelates of Portugall of his honestie, and soundnesse of doctrine, caused the Legates not to be offended with him. Notwithstanding, hee departed a few dayes after; neither is his name in the Catalogues of the Diuines, but onely in those which were printed at Brescia, and Riua, before that time.

The 28. of Iuly, Iohn Cauillone, a Iesuite, and a Diuine of the Duke of Baud∣ria, spake very cleerely concerning the Articles; representing all, as it were without difficultie, not by way of examination, or discussion, but stirring vp their affections to pietie. He shewed many miracles, which hapned in diuers times; affirmed, that from the time of the Apostles vntill Luther, no man doubted of it; alleadged the Liturgies of Saint Iames, Saint Marke, Saint Basil, and Saint Chrysostome. Concerning the oppositions of the Protestants, hee said, they were sufficiently resolued, without which they ought to beleeue they were but fallacies, because they come from persons alienated from the Church. And, in the end, he exhorted the Legats not to permit, that in any matter whatsoeuer, the arguments of the heretiques should bee proposed, without adding a most euident resolution; which he that cannot doe, must forbeare to relate them; because true pietie requireth, that the reasons con∣trarie to the doctrine of the Church should not be repeated, before the minds of the hearers be prepared, by shewing the peruersenesse and ignorance of the inuentors, and that their arguments are not hearkened vnto but by people of a weake braine; which being done, they may succinctly be rehearsed, with the intermediate proofes, adding the plaine answere well amplified; and when it doth seeme that some thing wanteth, the disputations is to bee diuer∣ted to another matter, for feare of breeding scruple in the minds of the audi∣tors, especially being Prelats, and Pastors of the Church. His discourse did please very much the greater part of the Prelats, and was commended for pi∣ous and Catholike, and that it did deserue that the Synod should make a De∣cree, and command that all Preachers, Readers, and Writers should obserue the rules set downe therein. But it gaue small satisfaction to the Ambassa∣dour of his Prince, who, after the Congregation, in presence of the Imperia∣lists, which came in complement to thanke him for his speech, said, that true∣ly it did deserue to be commended, for hauing taught how to vse Sophistry, in the simplicitie of Christian doctrine.

Antonius of Valtelina, a Dominican Friar, one of the last which were to speake of the sixe last articles of the Rites, said, that it was plaine by all histories, that anciently euery Church had her particular Ritual of the Masse, brought in by vse, and vpon occasion, rather then by deliberation and decree; and that the small Churches did follow the Metropolitan, and the greater, which were neere. The Romane rite hath beene, to gratifie the Pope, receiued in many Prouinces, though the Rites of many Churches are still most different from it. He spake of Mozarabo, where there are horses and fencings after the ma∣ner of the Moores, which haue a great mystery and signification; and this is so different from the Romane, that, if it were seene in Italy, one would not

thinke it to be a Masse. But that of Rome also hath had great alterations (as will appeare to him that readeth the ancient booke, which remaineth as yet, and is called Ordo Romanus) which haue beene made, not onely in ancient times, but euen in the latter ages also, and the true Romane rite, obserued within three hundred yeeres, is not that which is now obserued by the Priests in that Citie, but that which is retained by the Order of S. Dominicke. For the vestments, vessels, and other ornaments of the Ministers and Altars, it appeareth, not by bookes onely, but by statues, and pictures, that they are so changed, that if the ancients should returne into the world, they would not know them. Therefore he concluded, that to binde all to approue the Rites which the Church of Rome vseth, might be reprehended, as a condemnati∣on of antiquitie, and of the vses of other Churches, and might receiue worse interpretations. He aduised to discusse the essence of the Masse, and not make mention of these other things. He returned to shew the difference betweene the present Rite of Rome, & that which is described in the Ordo Romanus; and amongst other particulars, insisted much vpon this, that, according to that, the Laickes did communicate with both kindes; and so began to perswade the grant of the Cup at this present. His discourse displeased the Auditorie; but the Bishop of Fiue Churches protected him, and said, that he had deliuered nothing vntruely, nor giuen any scandall, because he spake not to the com∣mon people, nor to fooles, but in an Assembly of learned men; to whom no trueth can giue bad edification, and that he that would condemne the Friar, as scandalous or rash, did first condemne himselfe, as vncapable of the trueth.

The same difference which was betweene the Diuines, was also betweene the Prelates, deputed to compose the Doctrine and the Anathematismes, to be proposed in Congregation. For, in the doctrine, being to alledge the proofes and explications, some approoued or disprooued one, and some another, ac∣cording to their affections. Martinus Peresius, Bishop of Segouia, who had beene present in the Councell at the handling of this matter, in the end of the yeere 1551 was of opinion, that the same doctrine and Canons should bee taken, which were composed to bee published in Ianuarie 1552. and that they should be reuiewed. But Cardinall Seripando did not approoue it, say∣ing, that there appeared in that an incomparable pietie and Christian zeale, but subiect to the calumnies of the aduersaries; and that the end ought not to bee the instruction of the Catholikes, as the aime of those Fathers see∣meth to haue beene, but the confusion of the heretickes. Therefore that they ought to be more reserued in all parts, and not to meddle with corre∣cting the things ordained then; that it was better to begin againe, and not to giue occasion that it may bee sayd, that they haue reaped that which was sowen by others. Granata dissented from all, and would not haue it said, that CHRIST made an oblation in the Supper, or did institute the sacrifice, by those words, Doe this in remembrance of me. For the first, Seripando said, hee did not thinke it necessarie, and that it might be omitted, it being sufficient that CHRIST hath instituted the oblation; but yet it was necessarie to say by what words it was instituted, and there bee not any other but those before montioned. But Iohannes Antonius Pantusa, Bishop of Lettere, was very pas∣sionate

to haue the reasons of Malchizedec, Malachie, of the adoration of the woman of Samaria, the tables of Saint Paul, the oblation of CHRIST in the Supper, and euery other reason alleadged to be put into the Decree. In the end, after the disputation of many dayes, they agreed to put all in, that the Prelats might speake their opinions in the Congregations, and that might be taken away which did not please the maior part. They made also a colle∣ction of the abuses, which dayly happen, in the celebration of Masses, which were but few in respect of those which were noted in the yeere 1551.

The thirteenth of August a generall Congregation was helde to receiue the Proctors of the Bishops of Ratisbone and Basil, that they might honour this second, to the shame of the Citie of Basil, which did contend with him for the title, saying, hee should not be called Bishop of Basil but of Bontruto. The draught being giuing forth, the Archbishop of Lanciano was of opinion, that the Anathematismes onely should be published, and the points of doctrine wholly omitted. He alledged the example of other Counsels, in very few of which it hath bin otherwise obserued, and that this same Councel of Trent, in the matter of Original sin, of the Sacraments, & of Baptisme, did leaue it out. He said it was for Doctors to shew reasons for their opinions, but the Iudges (such as Bishops in Councel are) were to make their sentences absolute; that, if a reason be added, not onely the Decree, but that also may bee impugned; without which euery one will thinke that the Synod hath been mooued by most potent arguments, and euery one will beleeue that it hath beene indu∣ced by those which himselfe doth most esteeme; that it is not secure to vse reasons, though most euident, because the heretickes will oppose them, and esteeme them but little; and the more is sayd, the more matter of contradi∣ction is ministred. He added also, that the coniunctures did require a sudden dispatch of the Councell, and did intimate, by words vnderstood by the Le∣gats and fauourers of the Pope, that by this meanes they should giue satis∣faction to his Holinesse. Octauianus Preconius, Archbishop of Palermo, who followed him in order, spake to the contrary; that the vse of Counsels hath beene to make a Symboll of their owne, vnto which the doctrine doeth an∣swere, and then to adde the Anathematismes. That this hauing beene obser∣ued in this Councell vnder Iulius, and now againe in the last Session, if it were not continued, it would be sayd, it was for want of reasons. Hee sayd it was base, to shun the disputation of Heretiques, yea that their contradiction would make the doctrine of the Councel shine more brightly, and that they were not to take care to finish the Councell quickely, but to finish it well. These two Prelats were so tedious, that the night concluded the Congrega∣tion, and they said it was no wonder if a Daminican of Genua (for so Landiano was) should be contrary to a Franciscan of Sicilie.

The dayes following diuers practises were vsed, by some to finish, by others to prolong the Councell, and those who were interested vsed these and the like reasons. But the matter being proposed once againe in Congregation, the maior part thought fit to continue the order begun. This set on foote a∣gaine the disputation about residence, and the same men were desirous of the conclusion of the Councel, and of the omission of that matter. Which gaue occasion to Mantua and Seripando to vse their endeauours, and to shewe the

Pope, by effects, that they did accommodate themselues to his pleasure, ac∣cording to the instruction which Lanciano had brought them by word of mouth. They employed herein, to vse good perswasions, the Arch-bishop of Ocranto, the Bishops of Modena, Nola, and Brescia, who were not open Pa∣palins, but newly gained. They did ouercome the Italians, inducing them not to change their opinions, nor to contradict themselues, but not to vrge that matter any more. Many did promise that if the Spaniards would sur∣cease, themselues would doe the like. These foure Prelates made a note of all they had perswaded, and found they had gained much; but with the Spa∣niards it was not possible to preuaile a iot, yea this made them combine the more. They wrote a common letter to the King, in answere of that which his Maiestie had written to the Marquis of Pescara; first complaining of the Pope, for not suffering the point of Residence to bee decided, in which all the reformation of the Church is to be grounded, and with a very faire and reuerend manner of speech; they concluded there was no libertie in the Councell; that the Italians did ouercome with pluralitie of voyces, of which some for pensions, some for promises, and those who were least corrupted for feare, did obey the will of his Holinesse. They complained of the Le∣gats, who if they had suffered, as they ought, the point to bee concluded, when the fit time was, it might haue beene resolued for the seruice of GOD, with great concord, before they could haue written from Rome. That two thirds of the Prelats did desire the definition; that all the Ambassadours did fauour the truth herein: yet proceeding with modestie and charitie, they neuer had the courage to protest; They beseeched his Maiestie to consult with godly men about this Article, assuring themselues, that, after mature deliberation, he would fauour the opinion, as being catholike, pious, and ne∣cessary for making a good reformation.

This accident assured the Legats, and their adherents, that it was impos∣sible to burie this matter in silence, seeing that the Spaniards were not paci∣fied, either by the Kings letter, or by the perswasions vsed to them: yea, had declared themselues againe, by writing into Spaine, which made them seeme to be insuperable. The Papalins therefore consulted together, and resolued to send to the Cardinall of Ferrara into France, a Copie of the Catholique Kings letter to Pescara, that he might procure such another from that King to the French Ambassadours, as well to hinder their practises to the contra∣ry, which they dayly made, as that the French Bishops, when they came, might not vnite with the Spaniards, as these did hope, and expect. And, to discredit the Spaniards with their King, they resolued to write into Spaine, that Granata and Segouia, their Leaders, who make shew of conscience, had promised their voyces to the Bishop of Fiue Churches, for the Communion of the Cup, not respecting his Maiestie, who doth so much abhorre it.

At this time, the Pope, considering in what imminent danger his authori∣tie was, in regard of the difficulties and confusions of Trent, stirres of France, and of the Diet which was prepared in Garmanie, in which the Em∣perour would be forced for his owne interests to yeeld to the Protestants, thought fit to secure himselfe by all meanes, and had giuen money a month before to ten Captaines, to raise souldiers, which were lodged in Romania

and Marca and grew very familiar with the Ministers of the Princes of Italy, and with the Cardinals who were their neere friends. This bred a suspicion in the Spaniards and French-men; and the French, Ambassadour exhorted him to desist from making prouisions of warre, for feare of disturbing the Coun∣cell. The Pope answered, that the English men and Protestants of Germanie, hauing declared themselues that they will assist the Hugonots of France, it was not fit for him to be vnprouided; that the world was full of heretiques, and therefore it was necessarie to protect the Councell, as well by force, as by authoritie. The Spanish Ambassadour went not the same way, but con∣firming that the proceedings of the protestants were to bee suspected, pro∣mised him all ayde and assistance in his Kings name; which hee did to hinder the making of a league in Italie, which would neuer haue beene pleasing in Spaine. The Pope accepted the offer; and, vnderstanding at the same time the vnion of his Legats, and how zealous they were to doe him seruice, was much consolated. And hee sent them word that they should hinder all speach concerning residence, if it were possible, or, if they could not, should make vse of pluralitie of voyces; but aboue all, that they should dis∣patch 〈…〉〈…〉ckely, that they might conclude it before the comming of the French men, and the assembling of the Dietin Germany, that the Emperour for the great desire hee hath to make his sonne King of the Romanes, may not suffer himselfe to be perswaded by the Protestants, to propose in Coun∣cell something more preiudiciall, then those things which haue been pro∣posed already.

The French Ambassadours, after they had often made a modest request, that their Prelates might be expected, did, the tenth of August, present it in writing. The tenor whereof was, That the most Christian King, resol∣uing to obserue and reuerence the Decrees of Councels, which represent the vniuersall Church, doth desire that the Canons of this may be receiued by the aduersaries of the Church of Rome, of which those who are not se∣parated haue no neede; and hee thinketh that those which are to bee made, will be more acceptable, if the Session bee prorogued, that, vnto so great a multitude of Italian and Spanish Prelates, the French Bishops may be added, of whom, in the ancient Councels of the Church, great account hath beene made. The cause of their absence, which they the Legates haue heard be∣fore, and iudged necessarie, will cease quickely, as it is hoped, and, in case it should not, yet they will arriue before the ende of September, because they are so commanded by the King. And hereby it will come to passe also, that the Protestants, for whose sake the Councell was intimated, who say e∣uery day that they will bee present in it, will haue lesse cause to complaine, because they cannot require more maturitie in this weightie businesse, nor accuse them for too much precipitation. They demaunded that, while their Bishops were expected (that none might thinke that the King did de∣signe that by this meanes the Councell should be idle or dissolue) they would treat onely concerning manners, and discipline, and the two points remai∣ning, in matter of the Communion of the Cup. They added this last clause not to displease the Imperialists, who had hope to obtaine it in that Session. The Legats, hauing consulted, answered in writing; that the prelats of France

were, before the Councel was opened, expected almost sixe moneths, and af∣ter it was begun, which was principally done in regard of France, they de∣ferred to handle any matter of weight sixe moneths more, into which be∣cause they are now entred, it is not conuenient to desist, because they could not so doe, without dishonouring the Councell, and much incommodating so many Fathers; but to prolong the day of the Session was not in their power to grant, without consent of the Fathers; and therefore that they could not expect from them a more determinate answere.

The French-men then desired, that it might be granted to them to make their proposition in the Congregation. But the Legates answered, that, be∣fore it had been tolde them, and all the other Ambassadours, that they might negotiate with none but the Legates, and that it was formerly decreed in that same Councell that Ambassadours might not publiquely speake in Congregation, but onely the day in which they are receiued, and their Mandate is read. This made the French-men complaine much to the Bishops, and especially to the Spaniards, and to say it was a great absurdity that the Ambassages should be addressed to the Synod, and the Mandats pre∣sented to it, and yet they might not treate with it, but with the Legats onely, as if they were Ambassadours to them, who are but Ambassadors themselues, as the Pope who sendeth them is a Prince; and as hee is a Bishop, and the first Bishop, they are but Proctors of one who is absent, and haue beene al∣wayes so esteemed in ancient Councels. They alleadged the example of the Councels of Nice; Ephesus, Chalcedon, Trullus, of the second of Nice also, and that the breach betweene the Pope and the Councell of Basil was, be∣cause they pretended to change this ancient and laudable institution. That this was a kinde of grieuous seruitude in the Councell that they could not be heard, and an iniurie to Princes, who could not treate with those with whom they were to manage the affaires of their states; that the Decree al∣leadged by them, was not shewed, and that it was fit to see it, and to know from whom it proceeded. For if the Legates for the time being did make it, they did extend their authoritie with great exorbitancie; if the Synode, it was necessary to examine how and when. For it was an intolerable incon∣uenience, which was done in the beginning of this last Conuocation of the Councell, that the Legates, with a few Italian Prelats, who came from Rome onely, should make a Decree, and practise it with rigour, that nothing may bee proposed, but by the Legates; so that the way is barred, to all Princes, and Prelates, to bee able to propose a good reformation, which would bee for the seruice of God; but in stead of that, the doctrine contro∣uersed with the Protestants is handled in their absence, without any be∣nefit of the Catholiques, who doe not doubt of it, and aliening the Pro∣testants, by condemning them before they are heard. And their com∣playnts were renewed when they were enformed from Monsieur de l'Isle, Ambassadour of their King in Rome, that, by the Kings order, hee had made the same request to the Pope, that the French Bishops might bee expected all September, and that his Holinesse had referred it to the Legates. Lansac sayd, it was a thing worthy of eternall memorie; The Pope referred it to the Legates, the Legates cannot doe it without the

Synode, and that cannot heare them; and so the King and the world are deluded.

The eleuenth of August the Bishops began to giue their voyces, concer∣ning the Decrees in matter of the Sacrifice; and almost all did lightly and v∣niformely passe ouer all, but onely that some did not approoue the put∣ting in of the oblation of our Lord, in the Supper, and others did main∣taine it, andg for many dayes, the number on both sides was almost equall. I must not omit, as a thing worthy of memorie, that the fourteenth of Au∣gust Iames Lainez, Generall of the Iesuites did arriue; about whose place, because that societie had neuer been in Councell, there was much adoe. For hee would not content himselfe with the last place of the Generals of the Regulars, and three of the same societie laboured to put him forward; for which cause hee is not named in the Catalogues of those who assisted in the Councell.

The Spanish Prelats presented to the Legats a request subscribed by them all; in which, hauing rehearsed many inconueniences, caused by the exorbi∣tant graces, and priuiledges, granted to those of the Conclaue, they demanded a reuocation, or, at the least, a moderation of them. The Cardinals, entring into the Conclaue, where they are locked vp for the election of the future Pope, vse to haue two seruants apiece, one for a Chaplaine, another to serue in the Cham∣ber; which are elected by them rather for negotiations, then to serue their persons, and are ordinarily the best Courtiers of Rome. These oftentimes haue no lesse part in those affaires then their Masters; so that it hath beene an old vse, that, when they come out of the Conclaue, the new Pope receiueth them all into his family, and giueth them Priuiledges, fitting the degree of eue∣ry one, of one kinde to Priests, of another to Seculars. Amongst those which then were vsually giuen to Priests, were these; that they might resigne, to any Ecclesiasticall person, the Benefices they held, and cause them to bee conferred vpon whomsoeuer they would name; that they might change their Benefices with any beneficed man, themselues making choyce of the persons to conferre both the one and the other. By this exorbitant Facultie, an o∣pen merchandizing was caused, and the Bishops perceiued that where any Conclauist was, Canonries, Parish Churches, and other Benefices were scan∣dalously changed, at pleasure. The Spaniards complained much because great inconueniences had lately happened in Catalonia, by meanes hereof. But the Legates sayd, that the moderation of such abuses belonged onely to the Pope, because it concerned persons of his familie, and that it had beene often concluded, to leaue the reformation of the Court to him, much more of his familie; but they promised to write to his Holinesse, and to desire a prouision: as they did. The Pope considering that the Conclauists of account remayne at Rome, and with the Cardinals, and that the proui∣sion would touch onely some few, and those of small esteeme, men retired to their houses, and that it was fit for his affaires, to giue some satisfaction to the Prelates of the Councell, especially to the Spaniards, resolued to yeelde vnto them, and, in the next moneth, made a reuocation of many priuiledges granted vnto those, which notwithstanding was not obserued by his Successor.

Faber, the third French Ambassadour, parted from Trent, to returne to France, which made the Papalins suspect that he went to giue an account of the Councell, and to sollicite the comming of the French Prelates: and they thought hee would doe bad offices, because they saw his inclination by some of his letters written to the Chancellor, which they had intercepted, for the ill satisfaction he and his Colleagues had, because they could not obtaine the prorogation. Which being related to Lansac, by some creatures of Simoneta, to discouer the trueth, hee answered that hee was gone for his owne parti∣cular occasions, and that it was no maruell, if, the defects of the Councell be∣ing so manifest, one did thinke they might be related.

But concerning the Sacrifice of the Masse, in the Congregation held vn∣till the eighteenth, all contended resolutely about the oblation of CHRIST in the Supper: and Father Salmeron was the principall man to perswade the affir∣matiue. Hee went to the houses of those who were of the other opinion, especially of those who had not giuen their voyces, perswading them to bee silent, or, at the least to speake remisly, and vsed the name of Cardinall Var∣miense principally, and sometime of Seripando, intimating the other Legates, without naming them. And this he did with such importunity, that the BB. of Chiozza and of Veglia, complained of it in the Congregation of the 18 of August. And this second spake for the negatiue with very forcible reasons. Hee told them they should consider well of it, because one propitiatory sacri∣fice being offered, if it bee sufficient to expiate, no other is offered but onely for thankesgiuing; and he that maintaineth a propitiatorie (acrifice in the Supper, must needes confesse that, by it, wee are redeemed, and not by his death; which is contrary to the Scripture and Christian doctrine, which ascribe our redemption to this. And if any say it is all one, begunne in the Supper, and ended in the Crosse, hee falleth into another inconuenience as great, be∣cause it is a contradiction to say that the beginning of a Sacrifice is a Sacrifice, and if one should cease after the beginning, and goe no further, no man would say hee had sacrificed: and it will neuer bee beleeued that, if CHRIST had not been obedient vnto his Father, euen vnto the death of the Crosse, but had onely made an oblation in the Supper, wee had been redeemed; so that it cannot bee sayd that such an oblation may bee called a Sacrifice, because it is a beginning of it. Hee sayd hee would not absolutely defend that those arguments were insoluble, but that the Councell ought not to tie the vnder∣standing of any, who had conceiued an opinion, vpon so good reasons. He said, that, as hee made no difficultie to call the Masse a propitiatorie sacrifice, so he could not by any meanes be satisfied, that it should be said that CHRIST did offer, because it is enough to say that hee commanded the oblation. For (said hee) if the Synod doth affirme that CHRIST did offer, the sacrifice was either propitiatory, and so it will fall into the difficulties before mentioned, or not propitiatory, and so, by that, it cannot bee concluded that the Masse is pro∣pitiatorie: yea, on the contrary, it will be said that the oblation of CHRIST in the Supper was not propitiatorie, and therefore that of the Priest in the Masse ought not to bee. Hee concluded, that it was more secure to say onely that CHRIST commanded the Apostles to offer a propitiatory sacrifice in the Masse. Then hee obliquely touched Salmeron, saying, that, if in points of reformati∣on,

practises were vsed, it were tolerable, because they are humane, but to proceede by faction, in matter of faith, is not a good example. The Bishop perswaded so many, that it was almost the common opinion, not to make mention of the propitiatory sacrifice offered by CHRIST in the Supper.

The same day the Archbishop of Prague, who came not long before from the Emperour, presented his letters to the Legates, and letters came also from the Nuncio Delphinus, resident with his Maiestie: both which signified, that his desire was that the sacrifice of the Masse should not be handled before the Diet, and that the Article of the communion of the Cup might be dispatched in the first Session. The Archbishop presented also, in the Emperours name, a forme of reformation. The Popes command, to finish the Councell quickly, was so peremptory, that the Emperours first demand could not bee granted: but hee was partly satisfied in the expedition of the matter of the communion of the Cup. For the Pope, vnto whom the Emperour had made the same requests, wrote to Trent that they should doe so. Therefore, in the next Congregation, Mantua proposed that, the doctrine of the Sa∣crifice being concluded, the communion of the Cup should be handled. As the Prelats were giuing their voyces, it was remembred, that the difficultie, whether CHRIST did offer himselfe in the Supper, was not proposed to be disputed by the Diuines, howsoeuer they haue accidentally spoken of it, and therefore that it would bee good to propose it, that it might bee disputed on expresly, or omitted.

The generall of the Iesuites was the last that spake in this matter; who was wholly for the oblation of CHRIST, and spent a Congregation him∣selfe alone, whereas, in the other, betweene seuen or tenne Prelates did speake. Euery one hauing giuen his voyce, howsoeuer the opinions were almost equally balanced, yet the Legates at the earnest intreaty of Ʋarmiense, resol∣ued to put the oblation into the Decree, but not vsing the word Propitiatorie. In the end of the Congregation, the Bishop of Fiue Churches seconding the proposition of the Cardinall of Mantua, made an oration; in which hauing first repeated the negotiations and paines, taken by the Emperour for the seruice of the Christian Common-wealth, and to restore the Catholique pu∣ritie, not onely after hee was assumed to the Empire, but in the life time of Charles, hee added, that his Maiestie had found by experience, that the most grieuous contentions and complaints of the people did arise from the pro∣hibition of the Chalice, and had therefore desired it should bee treated on in Councell. Whereupon himselfe, and the other Ambassadours, by commis∣sion from him did, at the first, put the Fathers in mind to consider that Chri∣stian charitie did require, that they should not suffer so many sacriledges, and slaughters in most noble Prouinces, & hinder the reducing of so many soules into the bosome of the Catholique Church, by enioying the obseruation of a Rite with too much seuerity; that there is an infinite number of those, who hauing not abandoned the Orthodox faith, are notwithstanding weake of conscience, who cannot bee cured but by this permission; that his Imperi∣all Maiestie is forced to make continuall warre with the Turkes, which hee cannot doe but by the common contribution of Germanie; whereof so soone as hee maketh mention, they begin to speake of Religion, and principally

demand the vse of the Cup, which if it be not granted, and so the controuer∣sies taken away, it is to bee suspected that not Hungary onely, but Germany will bee possessed by the Barbarians, with danger of other bordering Pro∣uinces; that the Church hath vsed alwayes to embrace those rites which are contrary to the new heresies: and therefore it is good to take this resolution which doth shew the faith of the veritie of the most blessed Eucharist against the Sacramentaries; that there is no neede, as some require, to send a Proctor expresly in the name of those who doe desire it, as was done in the Coun∣cell of Basill; for then all the Kingdome alone demaunding that fauour, it might easily bee done: but now not one people, or Nation alone, but an in∣finite number dispersed in many Regions, doeth make the demand; that it is no marueile if the Petition were first presented to the Pope, and not obtained, because his Holinesse did wisely referre all to the Synode, to stoppe the mouthes of the Heretiques, who will not receiue fauours from that Sea, and because hee would not seeme to derogate from the Councell of Constance, it beeing conuenient, that the vse of the Cup taken away by a generall Councell should bee permitted by the definition of another, as also to giue reputation to the Synode, to which it is fit to remit this de∣termination which may compose the discords of the Church; that hee had letters from Rome, that the Pope did thinke the demand honest, and necessary, and tooke it in good part that it was desired of the Councell. Then he presented the Article concerning the Cup, as hee desired it should bee handled. And it contained, in substance; that it might bee granted to the States of the Emperour, as they comprehend all Germany and Hungary This beeing read, the Prelates made a great busselling, and gaue manifest signes that they would contradict. But they were quieted for that present, because it was told them, that they might deliuer their opinion, when the voyces were collected.

The third of September, the French Ambassadours made a new request to the Legates, that, to giue more credit to the Councell, and to make the Decrees thereof to bee more easily receiued in their Kingdome, they would prorogue the Session a moneth, or fiue weekes, handling other matters in the meane while, to publish afterwards in the next Session aswell that which hath beene discussed and determined already, as that which shall be handled and determined in the meane space; for so no time would be lost, the Coun∣cel would not be prolongued, and the King and the whole Kingdome would receiue great satisfaction. Besides, the Prelates of Polonia being expected to come shortly, it would bee a thing of much edification to the vniuersality of Coristendome, to shew that esteeme is held of two such considerable King∣domes. This instance was made the day before the Legates receiued letters from the Cardinall of Ferrara, that the Cardinall of Loraine and the French Prelates would come by all meanes, and twenty Parisian Doctors with them. And other letters were shewed also, written to diuers Prelats by their friends, giuing the same aduice; adding, that their intention was to handle the point of the superiority of the Pope and Councell. Therefore they thought it so much the more necessary to dispatch the things already discussed, that they might not be crossed with new troubles, fearing also that, to the bad humors

in Trent worse beeing added, and more violent, so many difficulties would bee raised, that either the Councell would bee infinite, or some preiudiciall thing resolued. But the Legates concealing these reasons, answered the Am∣bassadors with honourable termes, in the maner formerly vsed by them. That the Councell was called principally for France; that their Prelates had beene long since called; that to entertaine so many Fathers a longer time, in the same expectation, would bee an indignity to the Councell, and that, if the things discussed were not published, the world would thinke that it was ei∣the by reason of some dissention amongst themselues, or because the reasons of the Protestants had some validity. But Lansac being satisfied with no an∣swere, and still pressing the dilation more, complained that the Councell was opened for the French-men, and yet they were not expected; that hee could neuer obtaine any request of the Legates; that his remonstrances were con∣temned; that stead of gratifying his King, they vsed greater precipitation that hee did not attribute this to the Legates, knowing they did nothing but what was commanded from Rome; that they were in an error for suspecting the comming of the French-men; that hauing assayed so often to obtaine that which was iust, and ought to bee granted without demand, it was now fit to thinke of other remedies; and spake so, as that he made them doubt he would doe some extraordinary matter. This raised a rumour in the Councell, that it would bee dissolued. Which pleased the greater part; some, to free themselues from the incommodities they suffered; some because they thought that remaining there they should doe God little or no seruice; and the Papalins, for feare of some attempt. It was publiquely said, that Loraine, vpon all occasions, had shewed an inclination to diminish the Popes autho∣rity, that hee would open some way for France to ascend to the Papacie, which he thought not fit should be wholly in the disposition of the Colledge of Cardinals, consisting of Italians; that France hath euer pretended to limit the Popes power, to subiect it to the Canons and Counsels; that this opinion would bee fauoured by the Spaniards, who already, howsoeuer they were much reserued in their speaches, had declared their desire for the same and would be followed by many Italians, who, because they cannot, or know not how to make vse of the preferments of the Court, doe enuie those that doe, besides those who are desirous of nouity not knowing why; of whom there seemed to be a considerable number.

In Trent a discourse was published, which passed through the hands of all, and was sent by the Legates to Rome; in which it was shewed that it was impossible to finish the Councell in a short time, because all Princes were in∣clined to prolong it. Of the French men and Imperialists it could not bee doubted, in regard of their demand made for the dilation. The King of Spaine shewed the same minde, hauing destinated the Count di Luna for Ambassadour to the Synode, so soone as the Diet of Francfort should bee en∣ded, to which hee was first sent. The Prelates, by their redious discourses, would draw the matters in length also. Then was shewed the impossibility to continue long in this sort, there being no prouision of corne but for Sep∣tember onely: and it beeing not knowen where any may bee gotten, in re∣gard of the generall dearth, and the delay, made by the Emperour and Duke

of Bauaria, to answere the demand made vnto them concerning victuals, it did seeme they could not bee relieued. It was added that the Protestants would alwayes be laying some snares to make the Fathers fall into some dis∣honourable resolution; and raising nouities to cause Princes to propose things preiudiciall; that the Bishops seemed to aspire to liberty, and would not in time be contained within such narrow bounds, and that the Synode would not onely be made free, but licentious also: and, by a fine metaphor, the pro∣gresse of the Councell was compared to a mans body, which doth get, with delight, a small, and in the beginning not regarded French infection, which afterwards doth encrease, and possesseth all the blood, and all the powers of it. It exhorted the Pope to consider well on it, and not to come to a transla∣tion, or suspension, for feare of being contradicted by all Princes, but to learne how to vse those remedies which God doth send him.

Amidst these troubles the Legates hastened to conclude the Decrees for the Session. That of the sacrifice stood in good termes; but they talked still of the grant of the Chalice: and there were three opinions. One extreame, and negatiue, that, by no meanes, it should be granted; another affirmatiue, that it should bee granted, with the conditions, and cautions, which seemed good to the Synode, which was maintained by fifty of the most intelligent persons; and, amongst these, some would haue Ambassadours sent into the Countreys which did desire it, to take information wheth〈…〉〈…〉 the grant were fit, and with what conditions. The third, that it should be remitted to the Pope; which was diuided into many branches. Some would haue had an absolute remission, without declaring whether he should grant, or deny it; and others, with a declaration, that he should grant it, according to his wis∣dome. Some would haue restrained him to particular Countreys, and others left him to his liberty. The Spainyards did absolutely deny it, because the Am∣bassadour Vargas had written to them from Rome, that it would bee for the good of religion and seruice of the King, in regard of the Low Countreys and the State of Milan, who, when they should see their neighbours enioy that liberty, would require it themselues also, and whether it were graunted or denied, a great gate would be opened to heresie. The Venetian Prelates, perswaded by their Ambassadours; were of the same minde also for the same reason.

I will recite the principall Authors onely of these opinions, and the things remarkable spoken by them. The Cardinall Madruccio, who spake first, ap∣proued the grant, without exception. The three Patriarches did absolutely deny it. Fiue Arch-bishops who followed, referred themselues to the Pope. Granata, who had promised the Emperours Ambassadours to fauour them, that they might adhere to him in the matter of Residence, on which he insi∣sted aboue all, said hee did neither affirme not deny, but that it could not bee concluded in that Session, and was necessarily to be deferred vntill another, but would not referre, himselfe, saying it was a matter of great deliberati∣on, because it could not be regulated by the Scripture, or Traditions, but by wisedome onely; wherein it is necessary to proceed with circumspection, for feare of being deceiued in the circumstances of the fact, which cannot be knowne by speculation, or discourse; that hee made no difficulty, as o∣thers

did, for the danger of effusion, shewing that the Wine is not spilt in the ablution which is now made; that, if it would make an vnion in the Church, it should not be abhorred, it being but a Rite, which may be changed for the good of the faithfull: but yet hee reserued himselfe, because other extraua∣gant things might afterwards be demanded; that, to auoid errour, it would be good first to haue recourse vnto God, by Prayers, Processions, Masses, almes, and fastings: afterwards, not to omit humane diligence, in regard there are no Prelates of Germanie in the Councell, to write to the Metropoli∣tans to assemble them, and examine the matter well, and to informe the Sy∣nod according to their conscience. He concluded, that, it being impossible to doe so many things in a short space, he thought fit to desist now, and de∣ferre the determination vntill another time. Iohn Baptista Castagna, Arch-Bishop of Rosano, disswading the grant absolutely, spake against those that made, and those that fauoured the request, taxing them not to be good Ca∣tholiques, because, if they were, they would not desire a thing vnfit, with scandall of others. And he said plainely, that the request did ayme to bring in heresie, and vsed such words, that euery one vnderstood, that hee meant Maximilian King of the Bobemians.

The Arch-Bishop of Braga, or Braganza, said, hee was informed that in Germanie there were foure sorts of men. True, Catholikes: Obstinate here∣tickes: Concea••d heretickes; and men weake in faith. That the first doe not demaund the grant, yea oppose it; the second care not for it; the third desire it, that they may couer their heresie, because they may counterfeit in all other things, but in this; which therefore was not to bee granted them, for that it would foster their errours; but the weake in faith were not such, but onely for the bad opinion they haue of the Ecclesiasticall power, and of the Pope, and doe not demaund the Cup for deuotion, which is found one∣ly in persons of a goodlife, whereas they are drowned in vanities and plea∣sures of the world, and doe vnwillingly confesse and communicate once a yeere, which doth not demonstrate such heate of zeale that they should de∣sire to communicate with both kindes. He concluded, that the diligence of the Fathers of Basil ought to be imitated, that foure or six Prelates of the body of the Councel should be elected, who, as their Legats accompanied with Di∣uines fit to preach, should visite the Prouinces named by his Imperiall Maie∣stie, or where they found penitent men, who desired the Cup for deuoti∣on, or because they were accustomed to that Rite, and for all other matters would obey the Church, should reconcile them, and grant it vnto them.

The Titular of Philadelphia, though a Dutch man, said, that to deny it, be∣ing demaunded by the Emperour, was dangerous, and pernitious to grant it; but that he was resolued rather to displease men then speake against his conscience, that it was impossible to practise the vse of the Chalice, without danger of effusion, carrying it about, to places remote, and of bad passage, many times by night, intime of snow, raine, and ice; that the Protestants would boast, and inclucate to the people, that the Papists doe begin to know the trueth; and that, without doubt, those who make the request doe maintaine that the precept of CHRIST cannot be fulfilled, but by taking the Eucharist vnder both kindes. And he tooke in his hand a Chatechisme writ∣ten

in Dutch, which hee read and expounded in Latine, and declared what their opinion was. He added, that the Catholikes would haue the worse, and to gaine a few, would loose very many; that they would doubt on which side the true faith was seeing the Catholikes yeeld to the customes of the Pro∣testants; that the grant made vnto Germanie would mooue other Prouinces, and especially France; that the Heretiques will make proofe by this, to ouer∣sway the constancie which they haue found in the doctrine of the Catholike Church. He concluded, that it ought to bee deferred, at the least, vntill the end of the Diet, that the Dutch Prelates might send to the Councell, ap∣proouing the opinion of Granata to defer, and the other of Braga, that those who desire the Cup haue all a roote of heresie; and added, that the Empe∣rours Ambassadours had made such passionate instances, and such effectu∣all perswasions, that, being interested so much, it was not fit they should bee present in Congregation, that euery one might speake freely. Fryar Thomas Casellus Bishop of Caua, hauing recounted that the Bishop of Fiue Churches had perswaded many, saying, that if it were not granted, so many mischiefes would follow, that it had beene better neuer to haue called a Councell, shew∣ed at large, that it ought not to bee granted though the losse of many soules should ensue, because a greater number would perish, if it were granted.

The Bishop of Captemberg, in Stiria, desired also that the Emperours Am∣bassadours should retire, and inueighed much against the words of fiue Chur∣ches, related by Caua. Many of the Spanish Prelates made the same instance to the Legats, that the Imperialists might not bee present in the treaties of the Fathers during this consultation, it being sufficient for them to know, in the end, the resolution of the Synod. But others contradicted; saying, that ra∣ther they then others should bee present, and that to exclude those who haue interest, hath neuer beene the custome of Synods. The Legats, considering that they had beene present from the beginning, and that they could not bee excluded without danger of tumult, resolued to make no innouation.

The Bishop of Conimbria was of opinion, that it should bee referred to the Pope, to grant the Grace, with fiue conditions. That those that were to make vse of it should abiure all heresies, and, in particular, should sweare that they beleeue, that as much is contained vnder one kind, as vnder both, and as much grace receiued; that they should banish the heretique Preachers; that in their places they should not keepe the Chalice, nor carry it to the sicke; and that his Holinesse should not commit this to the Ordinaries, but send Le∣gats, and that the resolution should not bee made in Councell. For when it should be published it would make the heretikes proud, and scandalize ve∣ry many Catholiques; and therefore, in case this dispensation were to bee granted, it ought not to be put in the eyes of all nations. The Bishop of Mo∣dena maintained that it could not bee denied, because, after the Councell of Constance, the Church hauing reserued to it selfe power to dispence, hath al∣wayes shewed, that sometimes it would be expedient to doe it; that Paul the third had formerly sent Nuncij, to release it, because hee perceiued that the prohibition had done no good in so many yeeres; that the Bohemians would neuer be reduced without it; that the vse of the Cup was conformable to the institution of CHRIST, and anciently obserued by the Church.

Friar Iasper of Cassall, Bishop of Liria, a man of an exemplary life, and learned, defended the same opinion. He sayd in summe, that he did not won∣der at the diuersitie of opinions, because those who denie haue the moderns to follow, and those who grant doe follow antiquitie, the Councell of Basil, and Paul the third; that in this variety, hee adhered to the affirmatiue, be∣cause the thing was good in its owne nature, and profitable, and expedient with the conditions proposed, and beeing addressed as a thing necessary to reduce soules, hee that did desire the end, must needes vse the meanes; that the necessitie of the meanes ought not to be doubted of, because the Empe∣ror did affirme it, whom he did beleeue that GOD would not suffer to be de∣ceiued in so important a businesse, and the rather, because Charles was of the same opinion; and the demand of the Duke of Bauaria and of the French-men did prooue the same. And if any did doubt that the Secular Princes were not well informed in this cause, being Ecclesiasticall, he must needes be∣leeue the Bishop of Fiue Churches, and the two other Bishops of Hungarie, who were in the Councell. And because it had been sayd, that the Father was to bee imitated, who receiued his prodigall sonne, but not before he re∣pented, he said they ought rather to imitate the shepheard in the Gospel, who fought, with great diligence, in desart and mountainous places, the lost sheepe, and laying it on his necke, brought it to the sheepefold. The dis∣course of this Prelate, for the fame of his honestie and excellent learning, and because hee was a Portugall, whom euery one thought would haue been most rigorous in maintaining the Rites vsed, did not onely confirme those who were of his opinion, but made also very many of the opposites to wauer.

The Bishop of Osemo who spake after him, sayd; I doubt we must drinke this Cup, by all meanes, and GOD grant it may be with good successe. Iohan∣nes Baptista Osius defended, that this vse ought not to be granted, because the Church hath neuer wont to grant the least thing according to the positions of the heretiques, yea alwayes to constitute the contrary. He shewed by that which happened amongst the Bohemians, who had alwayes been the most rebellious, that one ought not to promise himselfe any thing of the conuer∣sion of heretiques, but to make account hee shall bee deceiued by them, and that it was necessary to make the Emperour vnderstand, that this demaund was not profitable for his State. He desired the Legats also, that they should not ground themselues vpon those who had from the beginning spoken of referring it to the Pope, because they spake confusedly, and that the suffrages ought to be collected, as vpon other occasions, by making euery one answer Yea, or No, and to omit those artificiall wayes which some had beene for∣ced to vse to giue satisfaction. Hee was followed by Friar Iohannes di Munna∣tones, Bishop of Sogorne, who said, that first hee was of opinion that the Grace ought not to be denied, but hauing heard the Bishop of Riete, was, by his con∣science, forced to change, and defend the negatiue; that the Councell, which was iudge in this cause, ought to haue regard that, yeelding vnaduisedly to the Emperour, they doe not preiudice other Princes. Friar Marcus Laureus, Bishop of Campania, sayd, that the Emperour did heartily desire this grant, but that it would bee sufficient for his Maiestie for the gaining of his people,

to make a shew onely, and therefore that it would be fit to giue him an ac∣count of the difficulties, that he might iustifie himselfe with them.

Petrus Danesius, Bishop of Lauaur, did not define whether it were fit to grant the Cup or not, but spake onely against the opinion of referring it to the Pope. He sayd in summe, that perhaps the Pope would be offended, be∣cause hauing beene first requested himselfe, and hauing, either for that hee knew not how, or would not resolue, referred it to the Councell, it is a ma∣nifest argument that hee would not bee pleased, if it were remitted to him a∣gaine with the same ambiguities; and the Councell which consisteth of ma∣ny, may more easily beare the burthen of the importunities of those who complaine for want of satisfaction, and require a remedie, then the Pope a∣lone, who, to maintaine his dignitie, must hold an esteeme of many respects. Besides, it will giue occasion of calumnies, that the Pope remitteth to the Councell, and the Councell to the Pope, to delude the world. Afterwards he came to Logicall termes, saying, that either it is referred to the Pope as supe∣riour, or as inferiour; that either the Councell, not daring to resolue, in re∣gard of the difficulties, doeth remit it to a greater power, or, to free it selfe, doth referre it to an inferiour: but neither the one nor the other is fit to bee done, before it be decided which power is superiour; because euery one will hence draw an argument for his opinion, and much occasion will be giuen for disputations and diuision. Hee sayd, with asseueration, that no wise Pre∣late ought to consent to the reference, if he were not first assured in which of the two kindes it ought to bee done; yea, that it was impossible it should bee done, but that the words would shew either the one or the other. The Papa∣lins were impatient to heare this Prelate.

The Bishop of Fiue Churches spake in those Congregations, in his place, as a Prelate; and following immediatly after, with other new discourses, he made them forget the former, and making a long digression, perswaded the grant of the Cup. Then he answered poynt by poynt, to all the oppositions. Hee sayd there was no need to answere those who would exclude him from the Congregations, because their reasons were as strong against the Empe∣rour himselfe, if he had beene present; that hee would not answere the dan∣gers of effusion, because if they had beene remedilesse, the Councell of Con∣stance, would not haue reserued power to dispence; that the discourses of those who perswade the negatiue seeme vnto him weighty, and effectual, and able to draw him to that side, if hee had not practise and experience in that businesse, which hath more neede of such knowledge, then of Science and speculatiue reasons. To those that said, that the like grant did neuer any good in times past, he answered, that it was quite contrary, because, after the treatie of Basil, many Catholiques were preserued in Bohemia, who still liue in peace with the Calistini, and haue lately receiued the new Arch-B▪ of Prague, by whom they cause their Priests to bee ordained. To those that feared to put new cogitations into other Nations, hee answered, that those would not bee moued by such an example, because hauing in them no mixture of here∣sie, and being desirous to preserue the purity of Religion, they would refuse the Cup, though it were offered vnto them; that the Germans the more it is denied them, the more they desire it, but if it were granted them, they might

bee diuerted from that vse; the feare that when they had obtayned this, they would passe to other demands was too suspicious, and if they should, they might alwayes be denied; that it could not be called a nouitie, because it had been granted by the Councell of Basill, and by Paul the third; whose mini∣sters, had they been more couragious, and not retired from that dispensation for small terrors, because some impertinent Friars preached against them, would haue done more good; that hee was much offended with the reason alleadged by some, that as no man could be receiued with condition that for∣nication should bee permitted vnto him, no more can these people, who would be reconciled, so that they may haue the vse of the Cup. For the first condition is absolutely bad, and this onely as it is prohibited. Hee answered the Bishop of Sogorne, that the Emperour did not contend with any Prince, nor sought preiudices against others, and desired the Cup for his people by Grace, and not by way of Iustice. But vpon those who sayd the care hereof ought not to bee committed to the Ordinaries, but that Delegates were to bee sent from the Apostolique Sea, hee iested somewhat sharpely; as∣king whether hee that had the charge of their soules, and all the Spirituall gouernement might not bee trusted with a thing indifferent, or whether they thought that this thing did exceed the Episcopall gouernement. He said that to referre it to the Pope was to giue him new and continuall molestations. To Philadelphia hee answered, that the Catholiques would not onely not be troubled, but consolated, because they might liue vnited with those, with whom they are now much troubled. To them who would haue Proctors sent expresly, he said, it was no maruell that none came to demand this Grace, because the Emperour had vndertaken to demand it for them, who could make an infinite number of them to come if the Fathers would. But as the Councell was carefull not to make the Safe conduct too large, that so many Protestants might not come as to put them in fear, so they ought to haue the same respect herein, because more would come to obtaine this grant. His conclusion was, that they would haue compassion on their Churches, and hold an esteeme of the demand of so great a Prince, who, out of his desire of the vnion of the Church, doeth neuer speake of this businesse without teares. In the ende, he shewed griefe for the passion of many Prelats, who, for a vaine feare of seeing a change in their owne Countreys, were content with the losse of others. In particular he complained of the Bishop of Rieti, who held the Emperour for a Prince ignorant in gouernement, not know∣ing what was good for his States, which hee sayd his most Reuerend Lord∣ship, accustomed to serue at the Cardinals tables in Rome, could not teach him. Finally, hee sayd, that many other things did remaine to bee answered, which were spoken as to challenge him to a Duell; but hee thought it better to beare them, and passe them ouer with patience. Hee repeated that which hee had sayd before; that is, that if the Cup were not graunted, it had beene better that the Councell had neuer beene called: which hee expounded thus, that much people remained in obedience to the Pope, hoping that this Grace would in the Councell bee graunted vnto them, who would wholly aliene themselues when they saw they were de∣frauded.

Andreas di Cuesta, Bishop of Lion in Spaine, sayd, that the good intention of the Emperour and Duke of Bauaria could not be doubted of, nor disputed whether the Councell might giue such a permission, but that it was onely to bee considered what was expedient. His opinion was that the ancient Fa∣thers, and continuall vse of the Church, neuer to yeeld to the petitions of the heretikes, was to bee imitated. It appeared by the practise of the Nicen Coun∣cell, that, howsoeuer the world went topsie turuie, they would neuer graunt any thing vnto them, and the Doctours abstained from words vsed by the he∣retikes, though they had a good sence; that they would neuer haue been plea∣sed with this grant; that the Catholikes would take it ill; that for an vncertaine hope of reducing a few heretikes, many Catholikes would be lost, that because the Bishops of Germanie did not make the demand, it was a great argument that it proceeded not from deuotion, comming from a people who giue no signe of any spiritualitie; that he could not vnderstand how they were peni∣tent, and would returne to the Church, beleeuing it was gouerned by the holy Ghost, and yet be obstinate not to doe it without this fauour; that this obsti∣nacie sheweth, that they haue not the formall reason of faith; that if the Councell of Basil did formerly grant this to the Bohemians, it was because they did absolutely referre themselues to the Church, which, afterwards, in kindnesse, did graunt it; that it ought not to be called a true remedie which is not necessarie, by the nature of the thing, but by the malice of men, that the Synode ought not to nourish nor cherish them, that the example of CHRIST, in seeking the wandring sheepe, is sufficiently imitated, when they are called, inuited, and prayed; that if this fauour must bee graunted, it were better to bee done by the Pope, who may reuoke it if the conditi∣ons bee not performed; that the Councell granting it, if the Pope would afterwards recall it, they will pretend he cannot doe it, and that his authority is not aboue the Councel; that the heretikes doe euer proceede with falshoods and deceits.

Antonius Coronicius, Bishop of Almeria, said, that hee was confirmed in the negatiue by the reason vsed by the defenders of the affirmatine; that how∣soeuer God giueth many helpes to the impenitent, as preaching, miracles; and good inspirations, yet hee giueth the Sacraments to the penitent onely; that if they would bee mooued with charitie, they should bee more carefull to preserue the Catholikes then reduce the heretikes; that the Councell of Con∣stance ought to bee imitated, which to maintaine the good children of the Church, prohibited the Communion of the Chalice, taught by Iohn Husse; that now they ought so to deale with the Lutherans; that this grant would open a gate to infinite mischiefes; that they would demaund marriage of Priests, abrogation of images, of fasts, and of other godly constitutions, al∣wayes proposing their demands as the onely and necessary remedies to vnite them to the Church; that euery little change of the Law doeth breede great dammage, especially if it bee made in fauour of heretikes; that hee would not giue counsell that the Pope should doe it, though hee might doe it better; that the people would bee lesse offended then if the graunt were made by the Councell, howsoeuer it ought to bee confessed that the supreame autho∣ritie is in the Pope; that in case he should graunt it, it ought not to bee com∣mitted

to the Bishops though knowen to bee worthy for some time, because they may become bad, & of a peruerse faith, moued by their priuate interests.

Franciscus di Gado, Bishop of Lugo in Spaine, made a long exhortation to the Fathers, that, to auoyde difficulties, or to giue satisfaction to Prince or people, they would not derogate from the reputation and dignitie of gene∣rall Councels, whose authoritie hauing euer been esteemed in the Church, as euery one knoweth, and that hauing maintained the faith, was not to be con∣temned now, for respects and interests. He alleadged many places of Saint Austin, for authoritie of generall Councels, and much extolled the authoritie of them; and howsoeuer hee neuer descended to compare it with the Popes, yet euery one vnderstood that hee made it the superiour. And Ierolamus Guerini, Bishop of Imola, vsing the like conceits and words, extolled also the authoritie of Prouinciall Councels, to confirme his opinion of not graun∣ting the Cup, and sayd, that their authoritie ought to be esteemed obligatory, vntill the contrary was determined by a generall Councell; alleadging Saint Austin for it. In heate of speaking, hee came out with these words, that the generall Councell had no superiour; but perceiuing afterwards that the Papalins (of which number himselfe was) were offended, sought to mode∣rate it, by repeating the same things, and adding an exception of the Popes authoritie. By which meanes hee satisfied neither partie; but the greater number did excuse him, and attribute it to inconsideration, because, in the former congregations, he had, vpon diuers occasions, confuted those who al∣leadged the Councell of Basil. Notwithstanding Cardinall Simoneta, how∣soeuer he imployed him to make such oppositions, did not forbeare to ex∣pound it in a bad sence, and to charge him that hee was transported by af∣fection, because the Buls of his Bishoprike were not dispatched vpon free cost, as he would haue had them.

The last congregation concerning this point was held the fift of Septem∣ber: and, amongst others, Richard of Ʋerselli, a Preualentian Abbat, and a Re∣gular Canon in Geneua, maintaining the negatiue, sayd, that this matter was disputed many dayes in the Councell of Basil, which disputation remaineth still, collected by Friar Iohn, of Ragusi, Proctor of the Dominicans, and, in conclusion, the Cup was absolutely denied to the Bohemians: so that no o∣ther determination can now bee made, without declaring to the world that the Church did then erre, in a generall Councell. Hee was reprehended by the Bishop of Imola (to salue his owne sore) for giuing authoritie to that schismaticall Councell, and noted of great boldnesse, that those who sim∣ply alleadged the Councell of Basil hauing beene often reprooued, he should not onely cite it, but giue it the authoritie of a generall Councell. The Fa∣ther replied that he alwayes marueiled, and then more then euer, how any one could speake so of that Councell, considering that the foureteene Articles decreed in the matter of the Chalice the last Session were wholly taken out of it, and that hee knew not how a Decree could more be approued, then by renewing of it not onely in sence, but in words also. And waxing warme herewith, hee sayd, that, in regard of the Decree of that Councell, the de∣mand of the Cup sauoured of heresie, and mortall sinne. Whereupon a buz∣zing was raised among the Prelates; and he desiring to proceed was silenced

by the Cardinall of Mantua, so that stopping himselfe hee asked pardon, and speaking a few words, concluded.

Not to speake any more of this Father, I will adde heere, that hee was noted to haue been at the French Ambassadours house, the sixteenth of Au∣gust, early in the morning, to demand whether their Bishops would come, and to exhort that they might bee sollicited to come quickly. And in the Congregations, in which the sacrifice was handled, hee proposed the doubt whether the authority of the Pope bee aboue the Councell; adding, that when it should bee discussed, hee would speake freely. These things bee∣ing put together, and duely weighed, the Legates did not thinke fit that the French-men should finde at their comming such a humour in Trent, and thought to make his Generall recall him, for businesse of the Congregation, and so to remooue him honestly. But there was no neede; for the poore Father fell sicke a little after with griefe of minde, and the twentie sixth of Nouember died. In that Congregation Friar Iohn Baptista, Generall of the Serui, maintaining the negatiue also, to ouerthrow the ground of the oppo∣sites, spake at large concerning the Councell of Constance, which first de∣creed that matter, and commended the authority thereof; exalting it aboue other generall Councels, and saying that it had deposed three Popes. This did not please; but was passed ouer, because they would not thrust many matters together.

The giuing of voyces beeing ended, the Legates were desirous to giue the Emperor satisfaction, but could not, because the party of the negatiue preuai∣led: they resolued therefore to labour that it might bee referred to the Pope, hoping that, by perswasions, some of the negatiue might be drawen into that middle opinion. And they gaue commission to Iacobus Lomelinus, B. of Maz∣zara, and to the Bishop of Ventimiglia, to imploy themselues herein, with dex∣teritie and circumspection. The Legates themselues spake with the three Patriarches, and perswaded them; by whose meanes all the Prelates and Fa∣thers of the Venetian State were pacified, which was a considerable num∣ber. Hauing gayned as many as seemed sufficient, they beleeued they had ouercome the difficulty. They brought the matter to this point, to write a letter to the Pope in the ordinary forme, and to send a note of all the voyces. But the Bishop of Fiue Churches did not approue it, except a Decree of the Ses∣sion did appeare. For these two Articles hauing been reserued in the last Ses∣sion, to be handled in this, and they now beeing handled, and resolued, it is necessary that the resolution of the Session should appeare in the Actes. Ʋarmiense shewed him how hard and dangerous it was to propose the De∣cree, and that he ought to bee content with the letter, if hee desired to ob∣taine. The Bishop not beeing pacified herewith, they resolued to make a Decree, to bee read in the Session; in which hee desired it should bee sayd, That the Synode, knowing it is expedient to grant the vse of the Cup, did referre vnto the Pope to grant it, to whom, and vpon what conditions hee pleased. The Legates shewed him that many who were for the remissi∣on, did doubt whether it were expedient, and therefore would oppose the Decree, so that it was impossible to cause any such declaration to bee made; and that, if hee were firme in this opinion, it were better to let a weeke passe,

that this great heat might bee cooled. The Bishop of Fiue Churches was content; and so, this point beeing deferred, they purposed to establish the Decree of the Sacrifice, that this beeing ioyned with it, they might make the proposition for the Communion. Varmiense did oppose, who beeing perswaded by the Iesuites, Laynez, Salmeron and Torre, did propose another forme of Decree for the Sacrifice in matter of the oblation of CHRIST in the Supper, and they had much adoe to make him desist. Finally, beeing al∣most out of hope to bee ready to hold the Session at the time appointed, the Decree of the Sacrifice was established in the Congregation of the seuenth day by consent of the maior part, howsoeuer Granata laboured to interpose impediments and delayes.

After this, tenne Articles for reformation of the abuses, occurring in the Masse, were proposed, and eleuen more in diuers other points of reformation; which were purposely chosen of easie matters, not subiect to contradiction, and fauourable to the authoritie of Bishops, that their proceeding might not bee hindered by the opposition of any; which was well knowen to the Ambassadours and Prelates who complained of it. These began to be han∣dled the ninth of September, and the Prelates deliuered their opinions brief∣ly, fourty in a Congregation. There was no remarkable opposition, one∣ly Philadelphia sayd, that Germany expected that matters of weight and im∣portance should be handled in Councell. Hee named diuers, and, amongst others, the creation of Cardinals, and pluralitie of Benefices. Ioannes Zuares, Bishop of Conimbria, sayd, that small matters were not to bee neg∣lected, but thought that the dignitie of the Synode did require that some spe∣ciall order should bee followed, that it may appeare why these particulars are proposed before others; that the reformation ought to begin from the Head, and passe to the Cardinals; from the Cardinals to the Bishops; and from them to other degrees; otherwise he feared that the Catholikes would be offended, and the protestants laugh. Paris sayd, that, for these hundred and fiftie yeeres, the world hath demanded a reformation in the Head, and the members, and hitherto hath beene deceiued; that now it was time they should labour in earnest, and not by dissimulation; that he desired the French men should bee heard for the necessities of that Kingdome; that in France a farre more profitable reformation was made, then that which was propo∣sed in Councell. The Bishop of Segouia sayd, they did imitate an vnskilfull Physician, who gaue a lenitiue, or anointed with oyle, in mortall diseases. The Bishop of Oreate sayd, that the Pope ought not to grant so great faculty to the Crusado, and the Fabrique of Saint Peter, by vertue of which, euery one in Spaine will haue Masses in his house, which if it be not moderated, the pro∣uisions of the Councell will bee in vaine; that it was necessary to declare that the Decrees of the generall Councell doe binde the Head also. Where∣at buzzing beeing raised, hee made a signe they should bee silent, and added, that hee meant in respect of the direction, and not of coaction. He procee∣ded, and sayd that it was necessary to finde a meanes to take away contenti∣ons, and suits, or, at the least, to make them fewer and shorter, in causes of Benefices; that this caused great expences, hindered the worship of GOD, and scandalized the people. The Bishop of Fiue Churches spake concerning the

point of conferring Bishopriques, expounding the wordes hee had said, that base and vnworthy persons were promoted, and declaring that the abuse proceeded from Princes, who did importunately recommend them to the Pope, saying they would bee better bestowed vpon the horse-keepers of his Holinesse. And he complained that his words had been ill expounded.

The Spanish Agent complained in the Kings name, that in the eight Ar∣ticle too much authority was giuen to Bishops ouer Hospitals, Mountaines of pietie, and such places; and particularly in Sicilia, against the priuiledge which that Kingdome aunciently hath; for whose satisfaction the Legates caused a clause to bee added for reseruation of the places which are immediately vnder the protection of the King. These things bee∣ing ended, the Legates were in a strait, because there were but three dayes to the Session, and many things vnresolued, especially that which was of greatest importance, in which euery one was carried with ā strong affection, that is the communion of the Cup. But one accident made them to prolong the time. For the French Ambassadour in Rome, hauing earnestly desired the Pope in the Kings name, to cause a delay vntill the comming of his Pre∣lates, his Holinesse, though nothing could more displease him then the pro∣longing of the Councell, aswell in regard of his owne inclination, as of the Cardinals and Court, who were in hope, and much desired to see it ended in December, notwithstanding, to conceale his feares, did answere, that it was all one to him, and that it did depend on the Prelates, who if they did ab∣horre euery delay, it was no maruell, in regard of their long and incommo∣dious abiding there, saying that they ought to be respected, and that he nei∣ther could nor would compell them, or impose a law vpon them, contrary to the ancient vse; that hee would write to the Legates, concerning this in∣stance, and shew hee was contented with the dilation; that this is all that can be required of him, and enough to satisfie the King. Thus he wrote, adding that they should make vse of this permission; as it should seeme most reaso∣nable to the Fathers. This letter, and the backwardnesse in their businesse, and that which was written by Delphinus, Nuncio with the Emperour, and the instance of the Emperours Ambassadours, that the Decree of the Masse, might not bee published, made some of the Legates incline to deferre the Ses∣sion. But Simoneta, who vnderstood the Popes minde, rather as it was in his head, then as it was expressed in the letter, opposed so strongly, that the contrary was resolued. And he sent aduice to Rome how dangerous a thing it was to change the absolute commands formerly giuen, to come quickly to the conclusion of the Councell, onely to giue verball satisfaction to o∣thers, encouraging those who had bad intentions to crosse good resolutions, and laying burthens vpon them to make them odious, to lose reputation, and to make them vnfit to doe the seruice of his Holinesse. Simoneta was fauoured by the euent. For, there beeing no opposition of moment, the Ar∣ticle of the abuses of the Masse was established, together with the eleuonth of reformation, and the Decree of the Communion had lesse difficulty then was beleeued. It did not passe at the first proposing, because it said, that the Pope, by consent and approbation of the Councell, should doe what he thought good. This was impugned by those who held the negatiue, and

the remissiue part; which made the Legats resolue to omit this matter whol∣ly, and excused themselues to the Imperialists, because the fault did not pro∣ceed either from the Pope, or from them. The Ambassadours desired that it should bee proposed without the clause of consent and approbation; which the Legates thinking would cause a delay of the Session, did refuse. The Ambassadours protested, that seeing so small esteeme was held of the Em∣perour, they would assist no more either in Congregation or Session, vntill his Maiestie aduised hereof, had giuen those orders that befitted the Imperi∣all dignity. Hereupon the Legates were content, not onely to propose it againe without the clause, but to vse perswasions themselues, also, and to em∣ploy others. And the day following, which was the next day before the Session, the Decree, corrected, did passe by the maior part (though contra∣dicted by all of the negatiue) to the great ioy of the Legats and Papalins, aswell because the Session was not prolonged, which they greatly feared, as also because they thought it more honour for the Pope, that the grace should totally depend on his authority. The Ambassadours were well satisfied with this particular; but perceiuing that the Session would bee in order, and that the publication of the sacrifice of the Masse could not bee hindered, as they had desired in the Emperours name, they ioyned with the French-men, who were mal-content, because the request which their King had made in Rome was denied. Therefore the same day, in the afternoone, all the Ambassa∣dours met in the house of the Imperialists, saying they would consult of a thing common to all Princes. The Venetians and Florentiue, beeing called, excused themselues, saying they could not come, without expresse commissi∣on from their Masters. In that Assembly, the Bishop of Fiue Churches made a long discourse, to shew, that hitherto nothing of worth had beene handled in the Councel; that they had vainely disputed of points of doctrine, which did the heretiques no good, who were resolued not to change their opinion, nor the Catholiques, who are sufficiently perswaded already that, for refor∣mation, nothing hath beene proposed but things of no moment, of Nota∣ries, Receiuers, and such like; that it did plainely appeare, that the Legates would make the next Session according to the same stile, and afterwards spend the time in disputes, deciding of Doctrines, making Canons, of Order, Marriage, or some other sleight matter, to auoyd, as they haue done the sub∣stantiall points of reformation. And, by these and other reasons, well am∣plified, he perswaded the Ambassadours to ioyne together, and to goe to the Legats, and desire that for that Session they would omit to speak of the sacra∣ments, of doctrines, or canons, because it was now time to thinke vpon a good reformation, to take away so great abuses, to correct bad manners, and to labour that the Councell may not bee vnfruitfull. The Spanish Secretary would not assent. For his King, desiring that the continuation should bee de∣clared in the end of the Councel, feared hee should preiudice himselfe, if the manner of proceeding, which was to handle the doctrine and reformation together, should be changed, because that alteration might bee vsed for an ar∣gument that it was a new Councel. The Ambassadour of Portugal, hauing made a long vnconcluding speech, to shew he desired a reformation, but vp∣on more pleasing termes, retired from the company. The Susse, seeing the

examples of those two, and that the Venetians were not present, fearing to commit an errour, said, it were good to consider of it againe, before they re∣solued. All the others were resolute to goe.

Lansac (by consent) spake for them all; saying, They were sent by their Princes to assist and fauour the Councell, and to procure that the proceeding should bee pertinent, not by disputing of doctrine, whereof none of them; being Catholikes, doe doubt, and is superfluous, in absence of those who doe impugne it, but by making a good, holy, and absolute reformation of man∣ners. Now, because, notwithstanding all their remonstrances, they saw they would determine principall points of controuersed doctrine, and touch the reformation but slightly, he prayed them to change their purpose, and to employ the next Session in reformation onely, proposing more important and necessary Arguments then those whereof hitherto they had spoken. The Legates answered in the vsuall forme; That the desire of the Pope and theirs was to doe the seruice of God, procure the good of the Church, and satisfie and gratifie all Princes; but yet that it was not conuenient to breake the order alwayes obserued in the Councell to handle doctrine and reforma∣tion together; that the things already done were but a beginning; that they had a good intention to doe better; that they would most readily receiue the Articles which the Ambassadours would propose; that they maruelled that the Articles determined at Poisi in France were not sent to the Pope, who would haue approued them. Lansac replied, that the Pope hauing re∣ferred all matters concerning Religion to the Councell; the French Prelates, when they came, would propose both those and many other things. The Legats answered they should be welcome, and willingly heard; but that they ought not for that cause to deferre the Session, in regard that nothing should bee handled in it in preiudice of their propositions; that most of the Fathers were resolued the Session should bee held; that it was dangerous to giue them distaste, and that if they expected in Trent, with great discommoditie, those who liued at their ease, and deferred their comming which they promi∣sed, it was not fit to discontent them more, by making them remaine idle. This cunning perswasion being not strongly opposed by the Ambassadours, they held the Congregation, and framed the Decrees; which being establi∣shed, when they came to appoint the time and the matter for the next Sessi∣on, Granata counselled them to prolong the time, that the French-men, and Polonians might haue space, not onely to come, but to informe themselues, and that they would not proceede to a precise declaration of that which was to be handled, but stand vpon the generall, as formerly they had done, and resolue according to occurrences. For so many persons beeing to come, it could not bee but that they would bring some new matters, which might cause new determinations. This opinion was followed by the Spaniards, and many others, and was like to haue beene generally approoued. But it be∣ing noysed, that the Popes absolute commandement was come, that the Session should not be deferred aboue two moneths, and that the Sacraments of Order and Marriage should bee handled together, the Papalins were in∣duced to perswade that the time might not bee prolonged, and that both those Sacraments might be discussed. The Legates shewed they were forced

to make the Decree in conformitie heereof. But there were two other true causes of it; the one the quicke dispatch of the Councell, because they ho∣ped, by so doing, to finish all in that Session alone, the other, that the Spani∣ards and other fauourers of the reformation, might not haue time, beeing busied in matters of faith, to handle any thing of importance; and particu∣larly that they might be hindered to promote, or insist vpon Residence. Af∣ter that this point was established, all the Decrees beeing read together, new contradictions were raised, besides the vsuall contentions, which the Legats could hardly stoppe with faire words. The Congregation lasted vntill two houres within night, with small satisfaction of the parties, and scandall of honest men. In the end all was resolued; but by the greater part only, which did not much exceed in number those who contradicted.

The seuenteenth of September, the day appointed for the Session, beeing come, the Legats Ambassadors, and 180. Prelats went to the Church, with the vsuall ceremonies; and after prayers made in time of the Masse, the Bishop of Ʋentimiglia preached: who, with an Episcopall and Senatorious grauitie, vsing the comparison betweene ciuill bodies and naturall, shewed how mon∣strous a Synod would be, if it had no head; he shewed the office of it, in ma∣king an influence of vertues into all the members, and the thankefulnesse and duety of these, in hauing more care of it, then of themselues, exposing them∣selues also to the defence of it, hee said that the chiefe fault of an heretique, according to Saint Paul, was, that hee doth not acknowledge an head, on which the connexion of the whole body doeth depend; hee added, in few words, that CHRIST was the inuisible Head of the Church, but in many, that the Pope was the visible. Hee commended the exact diligence of his Holinesse, in making prouision for the Synod, and put euery one in minde of his duty in presenting the dignity of his Head: hee praised the pietie and modestie of the Fathers; prayed GOD that that Councell might proceed, and end as gloriously as it had begun.

The Masse being ended, the letters of Cardinall Amulius were read, who, as Protector of the Orientall Christian Nations, informed the Synod that Abdisu, Patriarch of Muzale, in Assyria, beyond Euphrates, was come to Rome, who had visited the Churches, rendred obedience to the Pope, and receiued the confirmation and Cope from his Holinesse. Hee related that the people subiect vnto him had receiued the faith, from the Apostles, Thomas and Thaddeus, and one of their Disciples called Marcus, wholy conformable to the Roman, with the same Sacraments and Rites, whereof they had Bookes written euer since the time of the Apostles. In the end, hee told the large∣nesse of the Countrey, subiect to that Prelat, which extendeth it selfe vnto, the further India, with innumerable people, subiect, partly to the Turke, part∣ly to the Sophi of Persia, and to the King of Portugall. The letter beeing read, the Ambassadour of Portugall protested, that the Easterne Bishops subiect to his King, did not acknowledge any Patriarch for their Superior, and said that by acknowledging of this Patriarch, they might not doe themselues and the King a preiudice. Afterwards the Confession of his faith, made in Rome the 17 of March, was read, in which hee swore to maintaine the faith of the ho∣ly Church of Rome, promising to approoue and condemne that which it did

approue and condemne, and to teach the same to the Metropolitans and Bi∣shops subiect vnto him. Afterwards his letters, directed to the Synode, were read, in which hee excused his not comming to the Councel, by reason of the length of the iourney, and prayed them, that when it was ended, the Decrees thereof might be sent vnto him, which he promised he would cause to be ful∣ly obserued. The same things had been read in the first Congregation, but not regarded. The Portugals protestation made men consider diuers absur∣dities in that narration, and there was a whispering, and the Portugall Pre∣lates began to speake. But the Speaker, by order of the Legates, told them, that this should be spoken of in the Congregation.

And proceeding in the actes of the Councell, the Masse Bishop read the doctrine of the Sacrifice of the Masse, diuided into nine heads; which contai∣ned in summe: 1. That, for the imperfection of the Leuitical Priesthood, another Priest, according to the order of Melchisedec, was necessary; which was CHRIST our LORD: who, although he offered himselfe but once vpon the Crosse, to leaue in the Church a visible Sacrifice, representing that of the Crosse, and applying the vertue thereof, declaring himselfe to be a Priest after the order of Melchizedec, offered to GOD the Father his body and blood, vn∣der the Bread and Wine, and gaue them to his Apostles, commanding them and their successors to offer them. And this is that pure offering foretolde by Malachie, which Saint Paul calleth the Table of the LORD, and was figu∣red by diuers Sacrifices, in the time of Nature, and of the Law. 2. Because the same CHRIST is sacrificed in the Masse without blood, who was sacrifi∣ced on the Crosse with blood, this sacrifice is propitiatory, and GOD, appea∣sed with this offering, bestoweth the gift of repentance, and remitteth all sinnes, the offering, and (by the Priests) the offerer beeing the same, who for∣merly offered himselfe vpon the Crosse, onely in a diuers manner; so that this of the Masse doth not derogate from that of the Crosse, yea, by this, the fruits of that are receiued, which is offered for the sinnes, punishments, and necessi∣ties of the faithfull, and also for the dead, not fully purged. 3. And though some Masses bee celebrated in memory of the Saints, the sacrifice is not offe∣red to them, but to GOD onely. 4. And, to offer him with reuerence, the Church hath, for many ages, instituted the Canon, free from all errour, com∣posed out of the words of the LORD, tradition of the Apostles, and constitu∣tions of Popes. 5. And, for the edification of the faithfull, the Church hath instituted certaine Rites to pronounce in the Masse, some things with a lowe, and some with a loud voice, adding benedictions, lights, odours, and vestments by Apostolicall tradition. 6. And the Synode doeth not con∣demne as priuate and vnlawfull, but doeth approoue those Masses, in which the Priest doeth communicate alone (which vse is common) in regard the people doeth communicate spiritually, and that they are celebrated by a publique Minister, and for all the faithfull. 7. And the Church hath commanded to put water into the wine, because CHRIST hath done so, and from his side did issue water and blood together, by which the vnion of the people, signified by the water, with CHRIST their head is represented. 8. And howsoeuer the people doe not receiue much instruction by the Masse, yet the Fathers haue not thought it fit that it should bee celebrated in

the vulgar. Therefore retaining the vse of the Romane Church, that the peo∣ple may not bee deceiued, the Priests ought to expound something which is read in it, especially vpon Holy dayes. 9. And to condemne the errours which are spread against this doctrine, it doeth adde nine Canons.

1. Anathematizing him that shall say, that a true and proper sacrifice is not offered to GOD in the Masse. 2. Or that shall say that CHRIST, by these wordes, Doe this in remembrance of mee, hath not instituted Priests, and commanded them to offer. 3. Or shall say, that the Masse is a sacrifice onely of prayse, or thankesgiuing, or a bare commemoration of the sacrifice of the Crosse, and not propitiatory, and that it doeth helpe onely him that doeth receiue it, and ought not to bee offered for the huing and the dead, for sinnes, punishments, satisfactions, and other necessities. 4. Or shall say, that the sacrifice of the Masse doeth derogate from that of the Crosse. 5. Or that it is a deceit to celebrate Masses in honour of Saints. 6. Or that errors are contained in the Canon of the Masse. 7. Or that the ceremonies, vest∣ments, or externall signes vsed in the Masse, are rather incitements to vngod∣linesse, then offices of pietie. 8. Or that the Masses, in which the Priest a∣lone doeth communicate, are vnlawfull. 9. Or shall condemne the Rite of the Church of Rome, to speake part of the Canon and the words of conse∣cration with a low voyce; or that the Masse ought to be celebrated in the vul∣gar, or that water ought not to bee mingled with the Wine.

The Fathers assented to the Decree, except onely to that particular, that CHRIST did offer himselfe, which three and twenty Bishops did contradict: and some others sayd, that, howsoeuer they held it to be true, yet they thought not either the time or place fit to decree it. And there was some confusion in deliuering their voyces, because many spake at once. The Archbishop of Granata began to dissent, who, hauing contradicted in the Congregations, that hee might not haue occasion to doe the same in Session, determined to be absent. But the Legats seeing him not at Masse, sent to call him more then once, and constrained him to come; which did more excite him to contra∣dict. Immediatly after another Decree was read for instruction of Bishops, concerning abuses to be corrected in celebration of the Masses: And contai∣ned in substance; That the Bishops ought to forbid all things brought in by auarice, irreuerence, or superstition. It named particularly, for faults of aua∣rice, bargaines for reward, that which is giuen for new Masses, importunate exaction of almes: of irreuerence, the admitting to say Masse of vagabond Priests, vnknowen, and publique and notorious sinners, Masses in priuate houses, & euery where else out of the Churches and Oratories, if the assistants be not in an honest habit, the vse of Musicke in Churches, mixed with lasci∣uious songs, all secular actions, profane speeches, noises, and screeches; of su∣perstition, to celebrate out of due houres, with other ceremonies and prayers then those which are allowed by the Church, and receiued by vse, a determi∣nate number of some Masses, and of candles. It ordained also, that the people should bee admonished to goe to their Parish Churches, at the least on Sun∣dayes and great Holy-dayes, declaring that the things aforesayd are proposed to the Prelats, that they may prohibite and correct as Delegats of the Apo∣stolique Sea, not onely those, but all that are alike vnto them.

The decree of reformation contained 11. Heads. 1. That all the De∣crees of Popes and Councels, concerning the life and conuersation of the Clergie, bee obserued hereafter; vnder the same and greater punishments; at the pleasure of the Ordinary, and those reuiued which are antiquated. 2. That none be promoted to a Bishopricke, but he, who, besides the qua∣lities required by the holy Canons, hath beene sixe moneths in holy Orders and if there be not notice of all the necessary qualities in Court, informati∣on may be taken from the Nuncij, from his Ordinary or neighbour Ordinaries; who ought to bee a Doctor, Master, or Licentiate in Theologie, or the Canon Law, or declared to be able to teach, by publike testimony of an Vniuersity; and the Regulars shall haue the like testimonies from the Superiours of their religion; and the processes and testifications shall be freely giuen. 3. That the Bishops may conuert the third part of the reuenues of Cathedrall or Collegiate Churches into dayly distributions, which notwithstanding those shall not lose, who, not hauing iurisdiction or other office, doe reside in their Parish Church or Church vnited, beeing out of the City. 4. That none shall haue voyce in Chapter, but he that is a Subdeacon; and he that shall here∣after obtaine a benefice to which any charge is annexed, shall bee bound to receiue Orders, within one yeere, that he may execute it. 5. That commis∣sions of dispensations out of the Court of Rome shall be addressed to the Or∣dinaries, and those that are for Grace, shall not take effect; vntill it be knowen by the Bishops, as Delegates, that they haue beene iustly gotten. 6 That commutations of wills bee not executed, vntill the Bishops as Delegats, doe know that they haue beene obtained by expression of the trueth. 7. That superiour Iudges, in admitting appeales, and granting inhibitions, shall ob∣serue the constitution of Innocentius 4. in the Chapter Romana. 8 That the Bishops, as Delegats, shall be executors of pious dispositions, as well te∣stamentary, as of the liuing, shall visit Hospitals, Colledges, and fraternities of Laiques, euen those which are called Schooles, or by whatother name so∣euer, except those which are vnder the immediate protection of Kings; shall visite the almes of the Mountaines of pietie, and all other places of piety; though vnder the charge of Lay-men, and shall haue the knowledge and ex∣ecution of whatsoeuer belongeth to the seruice of God, saluation of soules, and sustentation of the poore. 9 That the administrators of the Fabrique of any Church whatsoeuer, Hospitall, Confraternity, almes of any Mountaine of pietie, or any other pious place, shall bee bound to giue an account euery yeere to the Bishops, and, in case they bee obliged to make an account to o∣thers, the Bishop shall bee ioyned with them, without whom they shall not haue any discharge. 10 That the Bishops shall examine the Notaries, and forbid them the vse of their office in spirituall matters. 11. That whoso∣euer shall vsurpe the goods, rights, or emoluments of Churches, Bene∣fices, Mountaines of piety, or other pious places, whether hee bee Clerke, or Laique, King or Emperour, shall remaine excommunicate, vntill a full restitution or absolution of the Pope; and, if hee bee Patron, hee shall bee depriued of the right of Patronage, and the clerke consenting shall be subiect to the same punishment, depriued of all benefices, and vncapable of any more.

Afterwards the Decree for the grant of the Cup was read; of this tenor. That the Synod hauing reserued to it selfe the examination and definition of two Articles, concerning the communion of the Cup, in the former Ses∣sion, hath now determined to deferre the whole businesse to the Pope, who, in his singular wisedome, may do what he thinketh profitable for the Christi∣an Common wealth, and for the good of those who demand it. This De∣cree, as it was approoued in the Congregations by the maior part onely, so it happened in the Session, where, beside those who contradicted, because they thought the Cup could not bee granted for any cause; there were some who required that the matter should be deferred, and examined againe. To whom the Speaker answered, in the name of the Legats, that consideration should be had of it. And finally the next Session was intimated for the twelfth of No∣uember, to determine concerning the Sacraments of Order and Matrimony. And the Synod was dismissed, after the vsuall manner, great discourses be∣tweene the Fathers about the Communion of the Cup continuing still. Concerning which, some perhaps will be curious to know, for what cause the Decree last recited, was not put after that of the Masse, as the matter see∣meth to require, but in a place where it hath no connexion or likenesse with the Articles preceding. He may know that there was a generall maxime in that Councell, that to establish a decree of reformation a maior part of voyces was sufficient, but that a Decree of faith could not be made, if a considerable part did contradict. Therefore the Legats knowing that hardly more then halfe would consent to this of the Chalice, did resolue to make it an Article of reformation, and to place it the last amongst those, to shew plainely that they held it to be of that ranke. There were also many discourses at that time, and some dayes after, about the point decided, that CHRIST offered himselfe in the Supper, some saying that, in regard of the three and twenty contradictors, it was not lawfully decided, and others answering that an eight part could not bee called a considerable, or notable part. There were some also who maintained that the maxime had place onely in the Anathematismes, and in the substance of the doctrine, and not in euery clause which is put in for better expression, as this, which is not mentioned in the Canons.

The Emperours Ambassadours were very glad for the Decree of the Cup, beeing assured that his Maiestie would more easily obtaine it of the Pope, and vpon more fauourable conditions, then it could haue beene ob∣tained in the Councell, where, for the variety of opinions and interests, it is hard to make many to bee of one minde, though in a good and neces∣sary matter. The greater part ouercommeth the better, and he that oppo∣seth hath alwayes the aduantage of him that promoteth. And their hope was the greater, because the Pope seemed before to haue fauoured their Peti∣tion. But the Emperour had not the same opinion, aiming not to obtaine the communion of the Cup absolutely, but to pacifie the people of his owne States, and of Germanie, who beeing distasted with the Popes authoritie for the things past, could not relish any thing well that proceeded from him; whereas if they had obtained this grant immediatly from the Councell, it would haue giuen them good satisfaction, and bred an opinion in them, that

they might haue obtained other requests which they esteemed; so that this motion beeing stopped, and the infected Ministers casseered, he did hope he might haue held them in the Catholique Communion. Hee saw, by former experience, that the grant of Paul was not well receiued, and did more hurt then good; and, for this cause, hee did prosecute the instance no further with the Pope, and declared the cause of it. Therefore when hee receiued newes of the Decree of the Councell, turning to some Prelates who were with him, hee said, I haue done all I can to saue my people, now looke you vnto it, whom it doeth more concerne.

But those people which desired and expected the fauour, or, as they sayd, the restitution of that which was due vnto them, were all distasted that their iust request hauing been treated on sixe moneths, presented by the interces∣sions of so many, and so great Princes, and after, for better examination; deferred and disputed, and discussed againe with such contention, should, in the end be referred to the Pope, which might haue been as well done at the very first, without loosing so much time, so many perswasions, and so great paines. They sayd, the condition of Christians was according to the Pro∣phecie of Isayas, Hee sendeth, and countermandeth, expecteth, and reexpecteth. For the Pope, who was moued first, referred that to the Councel, which now the Councell remitteth to him; and both of them doe mocke both Prince and people. Some discoursed more substantially; that the Synod had reser∣ued the definition of two Articles. Whether the causes which did formerly moue to take away the Cup, are such as that they ought to make them perse∣uere in the same prohibition; and if not, with what conditions it ought to be granted. The former being vndoubtedly a matter not of fact, but of faith, the Councell did confesse, by a necessary consequence, that it knew the causes to bee vnsufficient; and would not, for worldly respects, make the declarati∣on. For if they had thought them sufficient, they must needes perseuere in the prohibition; if any doubt had remained they should haue proceeded in the examination, and ought not to remit it, but for the insufficiencie of the causes. But if they had made the declaration negatiue, that is, that the cau∣ses were not such as that they ought to perseuere, and referred to the Pope to doe vpon information, what remained to be done defacto, they might haue beene excused. Neither can it bee sayd that this is presupposed by the refe∣rence. For in the Decree of this Session, hauing repeated the two Articles, they resolued to referre the whole businesse to the Pope; and therefore not presupposing any thing.

I doe not finde, in the memorials which I haue seene, that the Decree of the sacrifice did rayse any matter of discourse. And the cause perhaps was, for that the words doe not so easily declare the sense, as contayning many strained Metaphors, which draw the mindes of the Readers vnto diuers con∣siderations, who, when they are come to the end, know not what they haue read. Onely concerning the prohibition of the vulgar tongue in the Masse, the Protestants sayd something. For it seemed a contradiction, to say, that the Masse doeth containe much instruction for the faithfull people, and to, approoue that part should be vttered with a lowe voice, and wholly to forbid the vulgar tongue, onely commanding the Pastors to declare something to

the people. Whereunto some answered well, that, in the Masse were some se∣crets which ought to be concealed from the people, which are vncapable; for which cause they are spoken softly, and in the Latine tongue, but other things which be of good edification are commanded to be taught. But this was op∣posed two wayes; one, that therefore this second sort ought to bee in the vul∣gar; the other, because they did not distinguish the two sorts. For the Pastors being commanded to declare, often, something of that which is read, and con∣ceale the rest, these two kindes being not distinguished, some of them may mistake for want of knowledge, and so abuse the people. The Antiquaries did laugh at these discourses; because it is certaine that euery tongue which is now brought into Arte, was formerly vulgar, in its owne Countrey; and that the Latin, vsed in the Church, was many hundred yeeres, both in Italie, and in diuers Colonies of the Romans, in diuers Prouinces, the common lan∣guage. And in the Romane Pontificall there remaineth yet a forme of the ordination of Readers in the Church, in which it is said, that they must study to reade distinctly and plainely, that the people may vnderstand. But he that would know what language is to be vsed in the Church, needeth only (with∣out any more discourse) reade the 14. Chapter of Saint Paul, in the first to the Corinthians, which will sufficiently informe him, though his minde be ne∣uer so much prepossessed with a contrary opinion. And hee that would know what the meaning of the Church was, and when and why the Court made this alteration, may obserue, that Pope Iohn the eighth, hauing seuere∣ly reprehended the Morauians, for celebrating of the Masse in the Slauonian tongue, and commanded them to doe so no more, yet beeing better informed afterwards, wrote i•• the yeere eight hundred eighty eight, to Sfento-Pulero, their King or Counte, a letter, in which, not by way of grant, but of decla∣ration; he affirmeth that it is not contrary to faith and sound doctrine to say Masse, and other prayers in the Slauonian tongue, because he that hath made the Hebrew language, Grecke, and Latine, and hath made others also for his glory, alleadging diuers passages of the Scripture, and, in particular, the admo∣nition of S. Paul to the Corinthians. Onely he commanded that, for a grea∣ter decorum in the Church, the Gospel should first be read in Latine, and after∣wards in the Slauonian tongue, as the vse already was in some places. Not∣withstanding hee gaue leaue to the Count, and his Iudges, to heare the Latin Masse if it pleased them better. To these things wee must adde that which Gregory the seuenth wrote to Vratislaus, of Bobemia, iust two hundred yeeres after, that he could not permit the celebration of diuine Offices in the Slauoni∣an tongue, and that it was not a good excuse, to alleadge, that it was not for∣merly prohibited. For the Primitiue Church hath dissembled many things, which afterwards, Christianitie beeing established, vpon exact examination, haue been corrected. And he commanded that Prince to oppose the people herein with all his forces. Which things he that shall obserue plainely, shall see which were the ancient incorrupt institutions, and how corruptions be∣gan for worldly respects and interests. For when men began to place hea∣uen below the earth, good institutions were published to be corruptions, one∣ly tolerated by antiquitie, and abuses, brought in afterwards, were canonized for perfect corrections.

But to returne to the Decrees of the Councell, that of the reformation displeased many; considering, that in times past the Eccles••as••••call goods be∣longed to the whole Church, that is, to all the Ch〈…〉〈…〉ans of one Congre∣gation; the administration where of was commit••••d to the De••cons, 〈…〉〈…〉∣cons, and other dispensers, with the superintendencie of the Bishops 〈◊〉〈◊〉 〈◊〉〈◊〉, to distribute them for the maintenance of Ministers, widowes, sicke, and o∣ther poore persons, for education of children, in hospitalitie, 〈…〉〈…〉ing of prisoners, and other workesofpi••ty. Notwithstanding, the Clergie, though ••••fitly, yet tolerably, began to desire to separate, and to know then part, and to vse it as they pleased 〈◊〉〈◊〉 afterward the ab••••••s came to the ••••ight. For the people was wholly excluded from all right in the goods, and the Ec∣clesiasti••es being but administrators before, declared themselues to be 〈◊〉〈◊〉 of them, conuerting that to their owne vse, which was destinated for the poore, for hospitalitie, schooles, and other workes of pietie; whereof the world hauing a long time complained, and demanded a remedie in va••ne, some Laiques haue, in some places, piously erected other hospitals, and Schooles, &c. and appointed Administrators of the Ea••ty. Now the world, in this age, demanding a remedy more earnestly, that Hospitals, and Shooles &c. vsurped by Pri••••sts, may be restored, the Councell, in stead of granting a demand s•• iust, and restoring Hospitals, Colledges, Schooles, and other places of piety, as was expected, hath opened a way, in the eight•• and ninth Articles, to vs••••pe those also which haue been instituted since, by or∣daining the superintendencie of Bishops; which no man can doubt, but that as it hath bin a meanes formerly to diuert goods destinated for good workes, and to appropriate them to vses not pious, so it will, in a very short time, produce the same effect againe. The Parliaments of France spake much of this particular, and said plainely, the Synode had exceeded their authoritie, medling with the goods of Seculars, it beeing cleere, that the title of a pious worke giueth no right to a Priest, that euery Christian may apply his goods to what good worke he pleaseth, without giuing the Clergie power to make lawes therein, otherwise the Laity would bee in extreame seru〈…〉〈…〉, if they might doe no good but what pleased the Priests. Some con〈…〉〈…〉d also the Article, by which power is obliquely giuen to change w••••ls and 〈…〉〈…〉∣ments, by prescribing how and when they may bee changed it being plaine, that Testaments haue their strength from the Ciuill lawe, by which onely they may bee changeth And if any say that their strength is from the law of nature the authority of Priests will be excluded the more, because where that-law is dispensable, none can dispense but hee that 〈…〉〈…〉eth the higher place in the Common wea〈…〉〈…〉 or his ministers. But the Ministers of CHRIST must remember that Saint Paul doeth allow them onely the administration of the Ministers of God. And 〈◊〉〈◊〉 any Common wealth hath giuen, at any time, to their〈◊〉〈◊〉 any iurisdiction concerning Will••s, they are, 〈◊〉〈◊〉 ••his not spirituall Iudges, and ought to receiue lawes herein, not ••rom Councels, but from that Maiestie which gouerneth the Republique, and d〈…〉〈…〉, not as ministers of CHRIST, but as members of the Common-wealth; as they are called by diuers names, and a 〈◊〉〈◊〉 in pub∣lique gouernments. But the fifth Article, in matter of dispensations, was

no lesse noted. For it is plaine, that, in ancient times, euery dispensation was administred by the Pastors in their seuerall Churches, and that afterwards in successe the Popes reserued to themselues the most principall things; which one might say was done, that the most important matters might not bee managed by vnsufficient persons, howsoeuer the reason formerly alleadged to the contrary by the Bishop of Fiue Churches seemeth very strong. But now the Councell decreeing that dispensations shall bee committed to the Ordinaries, to whom they should belong, if reseruations did cease, one may demaund to what end power is taken from any person, to bee giuen to the same againe? It is plaine that, by reseruing dispensations, nothing was meant in Rome, but onely that their Bulls might bee vttered; because this beeing done, they thinke it better the worke should be executed by him that should haue done it, if hee had not been forbid, then by any other. Diuers other oppositions were made, by those who more willingly censure the actions o•• others, when they proceede from eminent persons; which because they bee of no great moment, are not worthy of an history.

The Pope beeing aduised of the holding of the Session, and of that which happened in it, was very glad, as deliuered from the feare hee appre∣hended, that, in the contention about the Cup, his authority would bee drawen into disputation; and because this way of composing differences, by referring them vnto him, was opened, hee hoped the like might bee done in the Article of residence, or in any other that should be controuersed: by which meanes the Councell would be ended quickly. But hee foresaw two causes which might crosse his desseigne; one, the comming of the Card. of Lorraine with the French Bishops, which did much trouble him, especially in regard of the vast thoughts of that Prelat, much contrary to the affaires of the Papacie, so incorporated in him, that he was not able to conceale them; for which hee saw no remedie, but by making the Italians so farre exceede the Vltramontans, that in their voyces they should not passe for a considerable number. Therefore he continually sollicited all the Bishops, whether titu∣lar, or others who had renounced, to goe to Trent, offering to beare their charges, and loading them with promises. Hee thought also to send a number of Abbats, as had beene done in some Councels. But beeing adui∣sed better, he thought it fit not to shew so much affection, nor to prouoke others to doe the like. Hee feared another crosse in regard of the purposes which he had discouered in all Princes to hold the Councell open with do∣ing of nothing; in the Emperour, to gratifie the Dutchmen, and to gaine their fauour in the election of his sonne to be King of the Romans; in the French King, to worke his will with the same men, and with the Hugonots. He con∣sidered much of the Congregation of the Ambassadours, which seemed to be a Councell of Seculars in the middest of that of the Bishops; thinking that the Congregations of the Prelates would bee dangerous, without the pre∣sence and presidence of the Legates to keepe them in order, and therefore, that the Ambassadours much more, might handle things preiudiciall, and that there was danger if they continued, that they might bring in some Pre∣late, in regard there were Ecclesiastiques amongst them, and so vse licence, vnder the name of liberty. In this perplexity hee conceiued hope, because he

saw the greater part of the Ambassadours oppose the propositions, and that none were combined but onely the Ambassadours of the Emperour, and of the French King, who hauing no Prelats could preuaile but little. Notwith∣standing he thought fit to sollicite the conclusion of the Councell, and to cherish the diuision which hee saw amongst the Ambassadours. Therefore he wrot immediatly that they should hold Congregations often, and digest, and put in order the matters quickly. And because to giue one thankes, doth oblige him to perseuere, he commanded that the Ambassadors of Portugall, & of the Suisses, and the Secretary of the Marquisse of Pescara, should be com∣mended, and heartily thanked, on his part, for refusing to consent with o∣thers to an impertinent proposition. Hee caused thankes to be giuen to the Venetians, and Florentine, for the good intention they shewed in denying to come to the Congregation, praying them not to refuse to come hereafter if they were called, because he knew their presence would euer be seruiceable to the Apostolique Sea, and hinder the bad desseignes of others. Neither was his Holinesse deceiued in his opinion. For it made them all say, that they had done so, because in those times, the seruice of God did require that the Popes authoritie should bee defended, resoluing to per∣seuere in that resolution. And they professed they were more obliged by the courteous thankes of his Holinesse for doing that, to which their duety did bind them.

Notes

• 1562 PIVS 4. FARDINAND. ELIZABETH. CHARLES 9.
• A generall congregation is hel the 15. of April; in which two great contro∣uersies did arise.
• One about precedence of the Prelates.
• Another whe∣ther this Con∣uocation of the Councell should be a continuation of the old, or a new Coun∣cell.
• A decree for opening the Councell.
• The Bishop of Modena is ap∣pointed to peruse what∣soeuer is to be deliuered in publique.
• Why the Le∣gats desire to make a decree that none should pro∣pose any thing in Councell, but them∣selues.
• The solemni∣ties of the first Session, in which the Councell was opened.
• The words, Proponenti∣bus Legatis, were much questioned.
• Which the Pope wil haue to be maintai∣ned by all meanes.
• Tumults in France about Religion.
• For appeasing of which an Edict is made, March 6.
• Three propo∣sitions in the Congregati∣on of the 27. of Ianuary.
• A discourse of the Author concerning the prohibiti∣on of bookes.
• The annota∣tions of Eras∣mus vpon the New Testa∣ment, read & approued by Leo 10. are, forbidden to be read.
• The opinion of the Arch-bishop of Ra∣gusi, and of Genua, con∣cerning the Index.
• The opinion of Iohn Tho∣maso S. Felicio
• The Legats and Prelats are diuided concerning the generall safe conduct.
• The resoluti∣on of the ge∣nerall Con∣gregation concerning the Index, and Safe Conduct
• The Empe∣rors Ambas∣sador is recei∣ued in Con∣gregation.
• The Portugal Ambassador is receiued, & a doctor, who came with him, maketh an Oration.
• The Empe∣rours second Ambassador is receiued in Congrega∣tion.
• The Empe∣rors Ambas∣sadours make fiue requests to the Legats.
• To whom the Legats answere.
• The Bishop of fiue Chur∣ches, the Em∣perours third Ambassadour is receiued in congregation.
• An Ambassa∣dour is sent out of France to giue the Pope an ac∣count of the state of the kingdome.
• To whom the Pope answe∣reth.
• A treaty in France about a concord in Religion.
• The King of Nauarre wri∣teth to the Protestant Princes of Germany. A Parly be∣tweene the Guisards and the Duke of Wittenberg.
• 2150 refor∣med Chur∣ches in France
• The Session February 26.
• A question be∣tweene the Ambassadors of Portugal and Hungary, about the pre∣cedency of their Masters 〈◊〉〈◊〉
• The Decree concerning the Index.
• The title of the Councell is questioned.
• The Decree is censured.
• The Popes answer to the Legats.
• The Decree of the Safe Conduct.
• Twelue Arti∣cles to be dis∣cussed.
• One Article more concer∣ning clande∣stine maria∣ges.
• The Prote∣stants of Ger∣many treate a lea••ue, and raise Souldi∣ers.
• The Spanish Ambassadour is receiued, & an oration is made in his name.
• The answere of the Spea∣ker.
• The Ambas∣sador of Flo∣rence is recei∣ued, and ma∣keth an Ora∣tion.
• The Ambas∣sadours of the Catholique Suisses are re∣ceiued.
• The Orators of the Clergy of Hungary are receiued.
• The Article of residence is set on foot againe, and causeth a con∣tention.
• The Suffrage of the Patri∣arke of Ieru∣salem concer∣ning Resi∣dence.
• The suffrage of the Arch-bishop of Granada.
• Is approved by the maior part.
• And reiected by others.
• The lawes of the Pope are more strictly obserued then the lawes of God.
• The Suffrage of Paulus Io∣uius, Bishop of Nocera.
• The suffrage of Iohn Bap∣tista Bernard Bishop of Aiace.
• Is opposed by the Bishop of fiue Chur∣ches, the Em∣perours Am∣bassadour.
• Who gaineth an applause.
• A briefe dis∣course of the Authoar con∣cerning ordi∣nation to the title of the Pa∣triimonie.
• In which point diuers opinions are deliuered in Councel.
• Concerning Simonie.
• Concerning distributions.
• Fathers are deputed to frame the De∣crees.
• The Legates dissent in opi∣nion concer∣ning Resi∣dence.
• Andso doe the Prelates.
• Whereof the Legates giue the Pope an account.
• To the great discontent∣ment of the Spanish Pre∣lates.
• A blasphe∣mous prouerb was vsed a∣gainst the p••o∣ceeding of the Councel.
• A consulta∣tion in the Councel to set at liberty the English Bishops who were in prisō.
• The Venetian Ambassadors are receiued in Congre∣gation.
• The diuision of Parishes.
• How Com∣mendaes be∣gan.
• The abuses and impieties of Collectors.
• The Ambas∣sadours of the Duke of Ba∣naria contest for preceed••ce with the Am∣bassadours of Venice.
• The Pope and his Court are much perple∣zed with ad∣uices, sent vn∣to them from Trent and Spaine.
• The Popes answere sent to Trent.
• A Consulta∣tion in Rome about sending other Legats.
• The Pope maketh plots to maintaine the greatnesse of the Apo∣stolique Sea.
• He consulteth on the point of Residence.
• And reform∣eth the Court in petty mat∣ters onely.
• Another con∣tendon about Residence.
• The Spanish Ambassadour maketh siut to haue the Continuation declared.
• And is oppo∣sed by the Emperours Ambassadors.
• A Session is held.
• I•• which no∣thing is done
• The Spanish Ambassadour parteth from Trent 2. dayes before the ar∣riuall of the French Am∣bassador.
• The French Ambassadors come to Trent.
• The Popes indignation against the Cardinall of Mantua is renewed.
• The Prelates of the Coun∣cel compl〈…〉〈…〉 of the Pope.
• A passage cō∣cerning the equality of Bishops.
• The French Ambassadors are receiued in congregation, and one of them maketh an Oration.
• To which the Speaker know∣eth not what answer to make.
• The French Ambassadors demand of the Legates a de∣claration that the Councel is new.
• To whom the Legats an∣swere.
• The Spani∣ards require a determination in the point of Residence.
• The Ministers of the French King & Em∣peror demand of the Legats that y^e points of doctrine may be defer∣red vntill the comming of the prote∣stants.
• But they doe all surcease, because the Pope would take occasion hereby to dis∣solue the Councel.
• The Pope re∣solueth that the continua∣tion shall be declared; but soone after waueth his opinion.
• The Session is celebrated; in which the Speaker ma∣keth an an∣swere to the ocation of Pibrac.
• Which doth not please the Frenchmen.
• The Decree.
• Order giuen for the matter of the next Session.
• The Card. of Mantua pro∣miseth that the point of Residence shal be discussed.
• Wherewith Card Simone∣ta is much offended.
• The Empe∣rors Ambassa∣dors propose to the Legats twenty points of Reforma∣tion.
• Who answere that they can∣not be propo∣sed in the next Session.
• The Bishop of Prague go∣eth by post to informe the Emperor of the State of the Councell
• And the Arch-bishop of Lan∣ciano to in∣forme the Pope.
• The Pope treateth a common league of all Catholique Princes a∣gainst the Protestants.
• But cannot effect it.
• The Pope complaineth of the Am∣bassadors.
• And of three of the Legats.
• That hee might force them to make their Apolo∣gies.
• The Bishop of Vintimiglia•• is the Popes secret minister in the Coun∣cell.
• The dispatch∣es from Rome are no more addressed to the Cardinall of Mantua.
• Whose Secre∣tarie also, Ca∣millus Olluus is in disgrace with the Pope.
• The negoti∣ation of the Arch bishop of Lanciano with y^e Pope.
• The Archbi∣shop is sent back to Trent with letters and instructi∣ons.
• The commu∣nion of the Cup is dis∣cussed.
• The opinion of Iames Pay∣ua a Portu∣gall.
• Two princi∣pall argumēts against the communion of the Cup.
• Friar Amante concurreth in opinion with the Lutherans
• But presently recanteth, and asketh pardon
• The 4. Article that the Cup is not to bee allowed to the people, is st••ōgly main∣tained by the Spanish Pre∣lates.
• A petulant saying of a Fryar against the Princes, who deman∣ded the Cup.
• The Legats doe incline to graunt the Cup to Ger∣many.
• And are op∣posed by the Spaniards.
• Card. Simone∣ta the Legat, maketh vse of 4. iesting Bi∣shops in the Councell.
• The Ambas∣dour of Ba∣uaria is recei∣ued in Con∣gregation, and maketh a pro∣testation a∣bout prece∣dence.
• To which the Venetian Am∣bassadours make answer.
• The Bauariā maketh a long and free orā∣tion.
• The answere to it.
• The Empe∣rors Ambas∣sadors do pre∣sent a writing in Congre∣gation, con∣cerning the grant of the Cup.
• Some of the Prelates are a∣bout to depart from Trent, fearing they had spoken too freely cō∣cerning resi∣dence.
• But are stop∣ped.
• The Ambas∣sadours of France and Bauaria pre∣sent a writing to perswade the grant of the Cup.
• The Legates are troubled with the con∣iunction of the French-men and Im∣perialists, in this point of the Chalice.
• And the•••• doe cause treaty there of to be ••••¦ferred.
• Nine points of reformati∣on are read.
• The Bishop of Veglia ma∣keth a resolute speach concerning some corrup∣tions in Rome.
• The Bishop of Sidonia proposeth metaphorical∣ly a reforma∣tion of the Pope.
• The Lgats & other Papa∣lins, doe con∣sult how they may represse the licence of the Prelates.
• In which con∣sultatiō, Cre∣scentius is re∣prehended by the Cardinall of Varmia.
• The Legates. about to part out of the Cōgregation, are stopped by the Bishop of Girone.
• Who maketh a speech vnto them concer∣ning distribu∣tions.
• A Session is held. The Bish. of Tiniana prea∣cheth, the matter of whose sermon was the Cō∣munion of the Cup, and Residence.
• The doctrine is read, con∣tained in four heads.
• Foure Ana∣thematismes are read.
• A Decree is read concer∣ning two points, to be handled here∣after.
• Nine points of Reforma∣tion are read.
• The actions of the Coun∣cell are cen∣sured.
• First in matter of doctrine.
• Secondly in point of Re∣formation.
• A reconcilia∣tion is made betweene the Cardinall of Mantua, and Simoneta.
• The Arch-bi∣shop of Lanci∣ano presenteth the Popes Briefe to the Bishops, who had written vnto him.
• The King of Spaine wil not haue the conti∣nuation of the Councell, or the point of Residence spo∣ken of.
• 1562 PIVS 4. FERDINAND. ELIZABETH. CHARLES 9. PHILIP 2.
• Seuen rules are set down, concerning the order of examining the points of doctrine.
• 13. Articles concerning the Masse are propose to be examined.
• The French Ambassadors write to their King for Pre∣lates o•• Do∣ctors to bee sent out of France.
• And cōplaine of the procee∣ding in Coun∣cell.
• The Iesuites will not ob∣serue y^e rules.
• With whom the Legates are displeased.
• The discussi∣on of the Ar∣ticles.
• In which the Diuines are much diuided.
• The discourse of Georgius di Ataide.
• Giueth bad satisfaction to the Prelates.
• The Rites of the Church of Rome are va∣rious.
• The Prelates are diuided in opiniō, about publication of the doctrine.
• The Archbi∣shop of Lan∣ciano, and of Palerme, are contrar, in opinion.
• The Legats v•• practises to 〈…〉〈…〉uert the ••••scussion of Residence.
• The Sanish Prelats write a common letter to their kin〈…〉〈…〉, and tell him that there is no libertie in the Coun∣cell.
• The Pope maketh le∣uies of Soul∣diers.
• And is plea∣sed with his Legates.
• The request of the French Ambassadors.
• 〈1 paragraph〉〈1 paragraph〉.
• 〈1 paragraph〉〈1 paragraph〉
• Why the Ge∣nerall of the Iesuite is not in the Cata∣logue of those who assisted in Councell.
• The Priui∣ledges of the Conclauists.
• A sharpe con∣tention about the oblation of Christ in the Supper.
• Salmeron the Iesuit is taxed for proceed∣ing by faction in matter of faith.
• The Bishop of. Fiue Chur∣ches maketh an oration concerning th•• Commu∣nion of the Cup.:
• Ne••es of the comming of the Cardinall of Loraine to Trent, with many Prelates and Diuines.
• The com∣plaint of Lansac.
• A discourse published in Trent.
• Three opini∣ons about the grant of the Chalice.
• Of which the principall au∣thors were.
• The authority of the Coun∣cell of Basil.
• Richard of Versells dieth with griefe.
• The Generall of the Serui extolleth the Councell of Constance.
• The Cup is denied, by pluralitie of voyces.
• The Councel is taxed by di∣uers Prelates, for omitting the chiefe points of Re∣formation.
• The grant of the Cup is re∣ferred to the Pope.
• A generall consultation of the Ambas∣sadours.
• Who choose Lansac to speake for them.
• The answere of the Legats.
• The Session.
• The letters of Cardinall A∣mulius con∣cerning the Orientall Christians.
• Are confuted by the Portu∣gall Ambassa∣dour••.
• The doctrine of the Massè.
• The Canons of the Masse.
• A decree con∣cerning the a∣buses of the Masse.
• The Decree of reforma∣tion.
• The Decree concerning the Cup.
• The matter of the next Ses∣sion.
• A Maxime in the Councell about the Ma∣ior part.
• The censure of the de∣crees.
• The Pope plotteth to make a maior part in the Councell.