ANNALS OF THE REFORMATION OF RELIGION,
II. That there was another council ordered by way of committee;
containing three of the cardinals, six of the bishops, and as many of the order of the Jesuits, who daily, now increased, and came in great favour with the pope.
These did weekly present methods and ways and contrivances for the church of Rome. And these were prepared for a great council to be holden afterwards, whose business was how to order all things for the
advancement of the Romish see. Some of these contrivances were as follow:
First, To offer the queen to confirm the English liturgy, some things being altered; provided she do acknowledge the same from Rome. But if denied, then to asperse the liturgy of England by all ways and conspiracies
imaginable.
Secondly, A licence or dispensation to be granted to any of the Romish orders, to preach, speak, or write against the new established church of England; to be done among protestants in other parts, on purpose to make England odious to them. These persons so licensed and indulged to be seemingly as some of them; and not to be either taxed, checked, or excommunicate for so doing. They were also to change their names, lest they might be discovered. And they were to keep a quaternal
correspondence with some of the cardinals, archbishops, bishops, abbots, priors, and others of the chief monasteries, abbeys, &c.
Thirdly, For the preventing of any of these dispensed persons from flinching off from them, or falling from this correspondence by some good reward, there should be several persons appointed to watch the parties so licensed, and to give intelligence to Rome of their behaviour. And these parties were to be sworn not to divulge to any of the persons so licensed or indulged what they were, or from whence they came, but to be strange, and to come in as one of their converts.
Fourthly, In case any of the hypocritical ministry of England should become as those who had these licences, it was deliberated what was then to be done. The bishop of Mentz answered, that that was the thing they aimed at; and that they desired no more than a separation among the heretics of England; and the more animosities there were among them, there would be the fewer to oppose the mother church of Rome, whenever opportunity served.
Fifthly, A pardon to be granted to any that would assault the queen, or to any cook, brewer, baker, vintner, physician, grocer, chirurgeon, or of any other calling whatsoever, that would make her away. And an absolute remission of sins to the heirs of that party’s family, and a perpetual annuity to them for ever, and to be of the privy council to whomsoever afterwards should reign.
Sixthly, For the better assurance of further intelligence to the see of Rome, licences were to be given to dispense with several baptisms, marriages, and other ceremonies of the church of England, to possess and enjoy any offices, either ecclesiastical, military, or civil; to take such oaths as should be imposed upon them, provided that the same oaths be taken with a reserve for to serve the mother church of Rome, whenever opportunity served. In which case the act of council passed, that it was not sin, but meritorious; and that when it so served for Rome’s advantage, the party was absolved from his oath.
Seventhly, That the Romish orders cherish all adherents to the mother church. And whenever occasion served, to be in a readiness at the times appointed; and to contribute according to their capacities for the
promoting the Romish cause.
Eighthly, That the Romish party shall propose a match for the queen of one of the catholic princes.
Ninthly, Excommunication and a perpetual curse to light on the families and posterity of all those of the mother church, that will not promote or assist, by means of money or otherwise, Mary queen of Scotland’s pretence to the crown of England.
Tenthly, Every Roman Catholic within England and Ireland to contribute to those Romish bishops and parish priests, that were privately, or should be, sent over to them; and to pay all the church duties, as if they were in possession: and this upon pain of excommunication to them and their posterity.
Eleventhly, The see of Rome to dispense with all parties of the Roman faith to swear to all heresies in England, and elsewhere. And that not to be a crime against the soul of the party; the accused taking the oath with an intention to promote or advance the Roman Catholic faith.
And all these aforesaid articles were decreed and ordered by the pope’s council.
And now let me subjoin the state of the foreign churches in France, Italy, and Switzerland;which at this time was very sad, and the gospellers that lived in those countries were under great apprehensions of extreme calamities to befall them, by means of the council of Trent, that studied nothing so much as the ruin of the reformed, and the house of Guise active with the pope to bring the same to pass. Some brief account of this
Bullinger gave to John Fox in a letter from Zurick, writ in March, 1563.
Dolemus nos vehementissime casum florentissimi regni Galliae, quod Guisiana domus sanguinaria, domus Achab, hoc anno propemodum (quis credidisset?) evertit; ac calamitosissima subinde veremur. Orandum est ergo Dorainum, ut is nostri misereatur, et fratribus in Gallia pacem restituat, ac tranquillitatem. Ex Italia nuntiatur, Lotharingum cardinalem, qui Italiam praetextu concilii Tridentini adeundi ingressus est, commovere ad arma principes Italiae contra fideles. Consilia et auxilia communicat caput omnis mali Antichristus papa. Molitur mira concilium ipsum Tridentinum. Ut si Deus non dissipaverit cruenta illorum consilia, sicut hactenus fecit, vix absque bello simus hac aestate futuri. That is,
“We do extremely lament the misfortune of the most flourishing kingdom of France, this year well near destroyed (who would have believed it?) by the bloody house of Guise, that house of Ahab. And ever and anon we fear worse still. Let us therefore beseech God to
have mercy on us, and to restore peace and quietness to the brethren in France. The news is from Italy, that the cardinal of Loraine, who is entered Italy upon colour of going to the council of Trent, stirs up the princes of Italy to take arms against the faithful.
Antichrist the pope, the head of all mischief, contributes his counsels and his aids. The council of Trent itself is contriving strange things. That if God do not scatter their bloody purposes, as hitherto he hath done, we shall hardly escape war this summer.”
And what the same party was doing here in England, as well as elsewhere, to undermine religion, and to bring in the old rejected superstitions, we saw afore: and what odd councils were hatching at Rome for that purpose.
This popish council, beginning anno 1545, concluded this present year 1563, which this state and church of England utterly disowned, and therefore would send no representatives thither; whereat the papists were angry: which one of that party, soon after the conclusion of it, expressed in print in a taunting way. For thus we find Dorman telling dean Nowell,
“That it was fear to be vanquished in their heresies, that they durst not come to the late general Trident council, where they were called; and that therefore, like cowardly yeomen, fearing the war, they caused their wives to bind clouts about their heads; and then their kerchiefs being sick, must need tarry at home forsooth.” To which thus Nowell replied in his own language; “But who could fear any vanquishing at your councils, who, after so long sitting at Trident, hatched us out such a sort of goodly decrees, worse than addle eggs, as any popish lad meanly learned, sitting under a summer’s hedge, might in two or three afternoons right well and as well have written, as they are written and set forth by your worthy council. No, sir, your prelates sat not there about conning of articles of religion, or to dispute with heretics to vanquish them. A few lousy friars, whom no man would fear but in his pottage or egg-pie, did serve that turn well enough: and your great prelates devised the while, by that long consultation, how by sword and fire they might most cruelly murder all true Christians, whom they call heretics; and now do labour to put in execution such their bloody devices.”
Yet to fortify and arm our people against the decrees of this council, and that it might have the less regard taken of it here in England, there came
forth seasonably now a book, entitled, A godly and necessary Admonition of the Decrees and Canons of the Council of Trent, celebrated under Pius IV. Bishop of Rome, in the years of our Lord 1562 and 1563. Written for those godly-disposed persons’ sakes, which look for amendment of doctrine and ceremonies to be made by general councils. It was translated out of Latin; and imprinted at London by John Day, dwelling over Alders- gate, the 19th of February, 1564: no name of the author, but it seems to be done by archbishop Parker, or his special order. The method of the book is to set down the decrees in convenient paragraphs, and then to subjoin observations and answers to each. Near the beginning, the author writes thus, That if we diligently weighed a few words, viz. “that the council must be celebrated according to the form and letters of our holy lord Pius IV.”
we should easily understand, that the bishop of Rome, with his council of Trent, mocked and dallied with all Christendom.
But what further our church and kingdom could say, for their not coming or sending to that council, and disowning it utterly, we may have recourse to a letter of Scipio, an Italian gentlemail, wrote to bishop Jewel, formerly his acquaintance at Padua, (where Jewel formerly went to study,) and the answer which he gave to the said Italian.
Scipio wondered that the realm of England alone had sent no ambassador to that general council, summoned by the pope for the settling of religion, when all other nations were there assembled: no, nor so much as excused their absence by any message or letter; but that we had altered, without any council, all the form of the ancient religion: the former arguing a proud stubbornness, the other a pernicious schism. That it was a superlative crime to decline the pope of Rome’s sacred authority, or to withdraw themselves from a council, being by him called to it. That it was not lawful to debate controversies about religion otherwise than in such assemblies: since there were the patriarchs, and the bishops, and the learned men of all sorts; and from their mouths the truth must be required: that there was a light of each church; anal there was the Holy Ghost. And that all godly princes still referred any doubt arising in God’s worship to a public consultation. That Moses, Joshua, David, Hezekiah, Josias, and other judges, kings, and priests, did not advise concerning the matters of religion, but in an
assembly of bishops. That Christ’s apostles and the holy fathers held their councils. And Arius was vanquished; and Eunomius, and Eutyches, and other heretics. And by the same means the distractions of the world might be composed.
And how shall the bishop of Sarum answer all this specious discourse; as much as could be said surely on this point? It is worth reading the answer he made, which I proceed to rehearse from his own epistle to that
nobleman.
“That it was not for him to take upon him to answer in the behalf of the realm of England, by what advice every thing was done, seeing the counsel of kings were secret and hidden; and so ought to be.
And yet because of their old and intimate acquaintance, and
because he saw Scipio desired it so earnestly, that he should briefly shew what he thought, and doubted not but that it would satisfy him, he proceeded thus: asking him, Why should he wonder, that no ambassadors came from England to that council, since not Englishmen alone come not thither? That he himself, who was a public person, and employed in the affairs of his commonweal, was not present at it. Why did he not as well wonder, that neither the three patriarchs of Constantinople, Antioch, and Alexandria were there? nor presbyter John, nor the Grecians, Armenians, Persians, Egyptians, Moors, Ethiopians, and Indians came not? For many of them believed in Christ, had their bishops, and were baptized Christians; nor had any ambassador come from those parts of the world. Or rather well would he see, that the pope did not call them;
and that his ecclesiastical decrees took not hold of them.
“That it was more to be wondered at, that the pope should call such men to a council, whom he had before condemned of heresy, and openly pronounced excommunicate, without hearing either them or their plea. The bishop said, he would fain be resolved, whether the pope’s meaning were, to advise with them in the council whom he accounted heretics, or else that they should plead their cause at the bar; or either change their opinion presently, or out of hand be condemned again. The former was denied heretofore by Julius III.
to those on our side: the other was ridiculous, that the English should come to the council, only to be indicted, and plead for themselves; especially before him, who long since was charged with heinous crimes, not only by our side, but also by their own.
“Nor did England alone seem thus stubborn: for where were the ambassadors of the kings of Denmark, Sweden, and the princes of Germany, the Switzers, the Grisons, the Hanse towns; those of the
realm of Scotland, and the dukedom of Prussia: nay, the pope himself came not to his own council. And what a pride was it for one man, at his own pleasure, to assemble together all Christian kings, princes, and bishops when he listed, and require them to be at his call, and not to come himself. But perhaps Pius IV. the present pope, might remember what happened heretofore to John XXII. that came to the council of Constance pope, but returned cardinal. Therefore the popes had provided for themselves in the rear, and kept home, and had withstood all councils and free disputes. That above forty years before, when Dr. Martin Luther was cursed with bell, book, and candle, because he had begun to preach the gospel, and to reform religion out of God’s word, and had requested that his cause might be referred to a general council, he could have no audience: for pope Leo X. might see well enough, that if the matter should have come to a council, his own state might come in danger.
“That indeed the name of a general council carried a fair show; so it were assembled as it ought; affection laid aside; all things referred to the rule of God’s word; the truth only aimed at. But religion and godliness be openly beaten down; tyranny and ambition established;
if men studied faction, gluttony, lust; then was nothing more pernicious to the church of God.
“That this that he had hitherto spoken, was as if that council subsisted somewhere, and were indeed a council, which he thought absolutely to be none, or surely very obscure. For we could by no means learn what was done there: what bishops were met, or rather whether any at all were met. That twenty months ago, when the council was first summoned by pope Pius, the emperor Ferdinand much disliked the place; Trent not being commodious enough seated for so many nations, nor able to receive so great a multitude of men as were likely to meet at a general council: and the same answer was returned from other Christian princes. Therefore that we believed, that all these things, with the council itself, were vanished away into smoke.
“Next, he questioned the power of pope Pius to call a council, more than another bishop. That while the empire flourished, it was the proper right of the emperor of Rome to do it; but now, since the
empire is lessened, and kingdoms by succession share part of the imperial power, that power was communicated to Christ, an kings and princes. That if the annals were searched, the memorials of antiquity laid together, the ancientest councils, the Nicene, the Ephesine, &c. were called by the Roman emperors Constantine, Theodosius, &c. And the popes of Rome, when Ruffine had alleged a certain synod against Hierom, he asked, Tell me what emperor caused it to be called? And accordingly bishop Jewel demanded, what emperor caused the bishops to be called at this time to Trent?
And that therefore this triumphant council was not lawfully called.
That pope Pius had done nothing rightly or orderly. And that in so saying, no man could justly find fault with our absence.
“Then he went on to mention the wrongs the popes of Rome had done us. That they had, as often as they pleased, armed our people against their sovereign; pulled the sceptre out of our kings’ hands, and the crowns from their heads. They would have the kingdom to be theirs, and held in their name. That of late years they stirred up against us sometimes the French, sometimes the emperor. That it was needless to rehearse what the intention of Pius himself had been towards us: what he had done; what he had spoken; what he had practised; what he had threatened: nor by what course he made himself pope: by corrupting of cardinals; buying of voices;
underminings, and ambushes: that he cast cardinal Carotta into prison, and there murdered him. And did he [Scipio] wonder that we came not to a man of blood, that purchased voices, that denied to pay his debts; to a simoniacal person; to an heretic? That it was not the part of a wise man wilfully to run into a place infected; nor to consult of religion with the enemies of religion.
“That it was fit, that councils should be free; and that every man may be present that will. That in the Nicene, Ephesine, &c.
councils, princes then were not called together in such a slavish manner, that if any one of them stayed at home, or had not sent ambassadors to the council, presently every eye was upon him, every finger pointing at him. That the popes in those times were so patient, as not to condemn them of contumacy. That this tyranny of popes was not yet grown up. That it was lawful then for holy bishops and fathers, as it stood with their convenience, to stay at home without prejudice. That Athanasius the bishop, though the