HEREIN ARE SUMMARILY RECOUNTED ALL THE MATTERS DEFINED IN THE COUNCIL OF TRENT WHICH APPERTAIN UNTO PIOUSLY BELIEVING AND LIVING WELL

HEAR this, all people; receive it with your ears, all ye who inhabit the earth. The Council of Trent, long since begun, for a season delayed, variously harassed and torn asunder, is, at length, by the great and incredible good-will of all orders and nations, united in its parts, and brought to a close. Most happily, indeed, hath this day dawned upon the Christian people, on which the temple of the Lord, oftentimes disturbed and scattered asunder, is restored and completed, and this only ship, fraught with good things, after the severest and most lasting tempests and billows, is safely lodged in its port. And would that they had been willing to embark with us, for whose sake most especially this very voyage was undertaken, and that they, who had given us this occupation, had been partakers in the construction of the edifice—then, indeed, should we now have had cause for even greater joy. But this happened certainly not through our fault.

We made choice of this city, at the very entrance of Germany, aye, almost at the very threshold of their dwelling; we provided no guard for ourselves, lest we should excite any suspicion on their part that the place was not perfectly free; we granted them the public faith, which they had stipulated for themselves; we awaited them here for a long season, nor ceased we even to exhort and entreat, that they should draw nigh to know the true light. Yet, even in their absence, I think, we have sufficiently consulted their interest. For whereas there were two matters, in which medicine was to be applied to their sickening and infirm minds,—one being the doctrine concerning the Catholic and truly evangelical faith, in those matters which are called in question by themselves, and in such as seemed to be opportune at this season, being explained and confirmed; the other, the restoration of ecclesiastical discipline, the corruption of which they affirm was the chief reason of their separation from us;—both these things we, as far as lay in us, have abundantly furnished, according to the exigencies of these times.

For, at the commencement, this holy synod (having, according to the praiseworthy custom of our ancestors, made a profession of its faith), to the end that it might lay down, as it were, a foundation for its future proceedings, and might show upon what testimonies and safeguards men must rely in the ordaining of dogmas, did, after the example of the most approved ancient councils, piously and prudently enumerate the books of the Old and New Testaments which are to be received without any hesitation; and, lest any difficulty might arise from various versions, did approve a certain and definite translation from the Greek and Hebrew. Hence, attacking the head and citadel of all heresies, it ordained those things [to be believed] touching the corrupt beginnings of human nature, which truth itself, could it speak, would express. Concerning justification thenceforth (a serious question, and in a wondrous manner opposed both by ancient heretics, and by those of our own time) it laid down definite statements, which should both meet the most pernicious opinions on that head, and by which the manner of thinking rightly was set forth in a wondrous order, and with admirable wisdom, in such wise that the Spirit of God might easily be perceived therein. By this, the most excellent decree within the memory of man, almost all heresies are destroyed, and, even as darkness by the sun, are they dissipated and dispersed, and such brightness and such glory of truth shines forth, that no man can now pretend that he perceiveth not so great a light. An wholesome consideration of the seven divine sacraments of the Church followed; first concerning all, and afterwards of each separately. And herein who does not see, how distinctly, explicitly, copiously, and (which is the head of all) how truly the whole subject of these heavenly mysteries is contained? Who, in so great and so multifarious a doctrine, can in any way doubt what is to be either followed or avoided? Who, in all those matters, will find room or opportunity for erring? Who, in fine, can hereafter doubt concerning the virtue and efficacy of these sacraments, when it is perceived that that grace, which daily, like certain droppings of water, is, by means of those said [sacraments], instilled into the minds of the faithful, was then so abundantly present unto us? To these matters were added decrees touching the sacred and holy sacrifice of the mass, and the communion under both forms, and [the communion] of little children; than which [decrees] nothing is more holy, nothing more useful, so that they may seem to have fallen from heaven, not to have been composed by men. To these a certain doctrine will this day be added, touching indulgences, purgatory, the veneration, invocation, images, and relics of the saints; by which not only will resistance be made to the frauds and calumnies of heretics, but full satisfaction will also be given to the consciences of pious Catholics.

These matters, touching the things appertaining to our salvation, which are called dogmas, have been prosperously and happily settled, nor will anything else on that head be expected from us at this season.

But whereas, in the administering of certain of the aforesaid matters, there were some points which were not fitly and rightly observed, you, most noble fathers, took most earnest care that they should be treated of purely and holily, and after the manner and ordinance of our ancestors. Thus did ye remove all superstition, all search after gain, all so-called irreverence’ from the divine celebration of masses; ye forbade vagrant, unknown, and sinful priests offering this sacrifice; recalled the use of this most sacred thing from private and profane houses to sacred and religious places; removed effeminate songs and symphonies, walkings to and fro, conversations, and traffic, from the temple of the Lord; and those laws were by you prescribed to each ecclesiastical degree, in such wise that, the order being divinely handed down to them, no opportunity of abusing it can be left. Thus ye have removed certain impediments to matrimony, which seemed to give, as it were, a handle for violating the precepts of the Church; ye have shut off the easy way of obtaining excuse from those who entered into the compact of matrimony in a manner scarcely lawful. What should I say touching stealthy and secret marriages? In truth I so conceive, that if there had been no other causes (which yet were many and most important) for calling together this council, it should certainly have been done on this one account. For whereas this matter regards all, nor is any corner found in the whole orb of the earth, which this plague-spot has not invaded, with reason was care to be taken, that provision for this common evil should be made also by common counsel. By that most prudent and almost divine sanction of yours, O most holy fathers, the occasion of countless and most grievous offences and wickednesses has been entirely removed, and the wisest provision made for the government of the Christian commonwealth. To these matters is to be added an especially useful and necessary interdiction of many abuses touching the subjects of purgatory, veneration of saints, worship of images and relics, and also of indulgences, which seemed to deface and defile the most beautiful aspect of the things aforesaid.

But the other part, in which it was necessary to treat of the relaxed and almost falling ecclesiastical discipline, was also most diligently completed and perfected. Hereafter those men will be chosen to fulfil ecclesiastical functions who surpass in virtue, not in ambition, and who may consult the people’s advantage, not their own, and may rather profit than rule over them. The word of God, more penetrating than any two-edged sword, will more frequently and more earnestly be announced and explained.

The bishops and those others to whom the cure of souls is committed will be present, and will watch over their flocks, nor will they wander beyond the charge intrusted to them. Privileges will avail no one either for living in a state of uncleanness and crime, or for teaching evilly and perniciously; no crime will be left without punishment, no virtue without reward. Excellent provision has been made for the multitude of poor and mendicant priests; each man will be assigned to a certain church and appointed office, whence he may be able to be supported.

Avarice, than which no vice is more deadly, especially in the house of God, is absolutely abolished therefrom; all the sacraments will, as is meet, be conferred gratuitously. Out of one church several, out of several one, according as the advantage and state of the people shall demand, will be formed. Those who quest for alms, who, by seeking after their own interest, not after the things of Jesus Christ, brought great damage, great disgrace upon our religion, will—which must be put in the place of extreme happiness—be utterly rooted out of the whole memory of men. Hence our present calamity took its rise; hence the infinite evil ceased not to glide and flow wider and wider daily, nor could it hitherto be met by the cautions and provisions made by many councils. Who, therefore, will not say that it has most wisely been brought to pass, that this member, in the healing of which long and great trouble has been spent in vain, should be cut off? Moreover, worship will be offered unto God in a more pure and correct manner; and they who bear the Lord’s vessels will be cleansed, that they may draw others to imitate them. For which it was most excellently devised, that they who were to be initiated into holy orders should in each church be instructed in such morals and letters from their earliest years, that it might be as it were a seminary of all virtues. But now, the provincial synods being restored, the visitations renewed, for the benefit of the people, not for complaint and expense; the power being delivered unto pastors of more conveniently governing and feeding their own; public penance being brought back to use; hospitality enjoined both on ecclesiastical persons and on pious places; a memorable and almost heavenly system laid down respecting conferring priesthoods having cure [of souls]; plurality (as it is called) of benefices removed; the hereditary possession of the sanctuary of God prohibited; the manner of excommunication imposed and determined; the first trials being assigned to those places where the quarrels arise; duelling interdicted; a certain curb, as it were, which cannot easily be shaken off, being imposed upon the luxury, avarice, and licentiousness of all men, especially in holy orders; kings and princes being admonished of their duty, and other matters of this kind most prudently ordained, who does not see that you, most excellent fathers, have fulfilled your parts in this affair to the fullest extent? In former councils measures have been taken touching the explanation of our faith and the correction of morals, but I know not whether ever more diligently and distinctly. Here, especially during this two last years, we have had [assembled] not only the fathers, but the ambassadors of all people and nations, in which the truth of the Catholic religion is acknowledged. And what men! If we consider their learning, most erudite; if their experience, most skilled; if their intellects, most penetrating; if their piety, most religious; if their life, most innocent. Such also was the number, that, if the present straits of the Christian world be considered, this synod appears to be more numerous than any of those which have been held heretofore. Here were the individual wounds of all laid open, here was their conversation of life exposed, nought was dissembled. The arguments and reasons of our adversaries were treated of in such a manner, that their cause, not ours, then seemed to be the one at stake. Some matters were discussed a third and even a fourth time; the dispute was often carried on with the greatest contention, with that design, forsooth, that as gold by the fire, so might the strength and sinews of truth be approved by certain struggles, as it were, of truth. For what discord could exist between those who were of one mind, and who regarded one object?

Since matters stand thus, although (as I said at the beginning) it were greatly to be wished that these things could have been treated of in the presence of those on whose account they have chiefly been discussed; nevertheless, such provision has been made for the safety and health of those absent, that it would seem that, had they been present, provision could have been made in no other manner. Let them humbly, as becometh a Christian man, read what we have ordained touching our faith, and, if any light shall shine upon them, let them not turn away their faces; and, if they have heard the voice of the Lord, let them not harden their hearts; and, if they wish to return to the common embrace of Mother Church, from which they have torn themselves, let them not doubt that all clemency and mercy will be afforded them. But that, most august fathers, is the chiefest mode of conciliating the minds that dissent from us, and of retaining those who consent in faith and duty, if those things which we have in this place ordained in words, we ourselves exhibit practically in our own churches. Laws, although they be the best, are yet a dumb thing. What availed the Hebrew people the laws given by the mouth of God himself? What advantage did the laws of Lycurgus bring to the Lacedæmonians, of Solon to the Athenians, in retaining the liberty on account of which they were written? But wherefore do I call to mind foreign and too ancient things? What instructions or precepts for living well and happily can or ought we to lack, besides the life and teaching of Christ our Lord alone? What, moreover, was omitted by our ancestors, appertaining both to thinking rightly or doing gloriously? Long since, indeed, we had a salutary medicine composed and prepared; but, if it has to expel a disease, it must be taken, and through the veins diffused throughout the whole body. Let us, dearest [brethren], for the first time be drunken with this cup of salvation, and let us be living and speaking laws, and, as it were, a rule and canon to which the actions and studies of others may be directed; and let each man so persuade himself, that nothing will turn out to the advantage and dignity of the Christian republic, except he earnestly contribute all in his own power.

That was both before to be our care, and will hereafter be so, with yet more accuracy. For if, after the example of our Master and Saviour, we ought to do before we teach; what excuse can there be, but that we should do after we have taught? Who will be able to bear with or endure us, if, after we have shown that theft is not to be committed, we ourselves be guilty of theft? if, [when we have shown] that fornication is a crime, we [ourselves] be fornicators? Little does it become the holy to dissent from the holy council—the innocent and blameless from the precepts of integrity and innocence—the firm and constant in faith from the established doctrine of our faith. And such, indeed, do our people expect us [to be], who, having long time borne with our absence, consoled themselves with the hope that, when present, we should atone for this concession of time by greater zeal. But that will, as I hope, most holy fathers, be diligently brought about by yourselves; and, as ye have done in this place, so also will ye at home do enough in the sight of God and men. Now (as doth appertain to the present moment), let us first have and offer immortal thanks unto the most mighty and immortal God himself, who hath rewarded us, not according to the sins which we have committed, nor according to our iniquities, but hath, of his own great kindness, granted unto us not only to behold this day, which many have longed to behold, but also to celebrate it with the incredible consent and approbation of the whole Christian people. To Pius IV., our supreme and most excellent pontiff, perpetual and special thanks are next to be acknowledged; who, when first he ascended the seat of the blessed Peter, was inflamed with so great desire of restoring this synod, as to fix all his cares and thoughts thereupon! He forthwith sent nuncios, men of the most approved character, to indict a council to those nations and provinces concerning whose especial salvation it was called together. These passed through almost every district of the north—asked, entreated, conjured, promised all friendly things, and even contrived to pass over into England. Afterwards, when he was unable, as he had most earnestly desired, to be present at the synod, he sent his legates, men most surpassing in piety and learning, two of whom (whose memory is blessed) he willed to be present here on the appointed day, although scarcely any bishops had assembled. These, and a third shortly after added to them, for two months and more, unoccupied, waited at this place for a number of bishops sufficient to form the council, while, in the interim, the Pontiff himself was doing and meditating nought else, but that as many and as excellent fathers, and as soon as possible, might come hither, and that all the kings and princes of the Christian name might send their ambassadors hither, to the end that this, the most weighty and most great common cause of all, might be debated with the common votes and counsel of all. And what did he afterwards omit, either in care, anxiety, or expense, that in any manner seemed to appertain to the magnitude, freedom, and convenience of this council? O the singular piety, and prudence of our pastor and father! O the supreme happiness of him under whose authority and auspices this council, so long tossed about and disturbed, now stands still and is at rest! Upon you, Paul III., upon you, Julius, now dead, I call, to witness how long and with how great earnestness ye longed to behold what we behold! how many expenses, how many labours ye bestowed for that purpose! Wherefore, most holy and blessed Pius, we truly and with our genuine feelings congratulate thee, because the Lord (which is the greatest proof of the divine goodwill towards thee) hath reserved so great joy for thee, so great a praise for thy name. Him do we, suppliant with all prayers and vows, beseech that he will with all haste restore thee, and for as long a time as possible preserve thee safe, for the advantage and honour of his holy Church. We ought also, with the best reason, to return thanks and congratulations to our most serene emperor. He, representing the disposition, as he did the place, of the most powerful Cæsars, who burned with a certain wondrous desire to propagate the Christian religion, preserved this city free from all danger, and by watchfulness contrived that we should enjoy a safe and tranquil peace, and, by the presence, and almost by the pledge, of three of his legates, most excellent men, inspired great feeling of safety in our minds. He, in his surpassing piety, was wondrously anxious on this our behalf.

He laboured greatly to draw forth men from the most misty darkness in which they were dwelling, and to lead them to behold the most brilliant light of this holy synod. Yet further, the especially pious goodwill of the Christian kings and princes in adorning this council with their most important embassies, and in submitting their insignia of state to your authority, is to be cherished by grateful remembrance on our part. But now who is there, most illustrious legates and cardinals, who does not confess that he is much indebted to you? Ye have been the best leaders and regulators of our actions. You have, with incredible patience and diligence, taken care lest our liberty, either in speaking or in decreeing should in any respect be infringed. You have spared no labour of body, no exertion of mind, to the end that the matter might as quickly as possible be brought to the wished-for result, which many others like you had vainly striven to attain. In which matter you, most illustrious and accomplished Morone, ought to have a certain chief and particular joy, who, when thou hadst laid the first stone for this most famous edifice twenty years ago, dost now, after many other architects have given their efforts to this work, happily, in thy supreme and almost divine wisdom, put the last stroke to this work. This great and peculiar deed of thine will be celebrated by the perpetual discourse of all, nor will any age ever be silent concerning these thy praises. What shall I say concerning you, most holy fathers, how well, by these most surpassing deeds, ye have deserved of the Christian republic? How great will be the commendation attached to the name of each of you, how great glory will be awarded you by the whole Christian people! All will acknowledge and celebrate you as truly fathers, truly pastors; to you will every man most willingly refer the life and salvation received. O day most pleasant and joyous for our people, on which it shall befall them first to again behold us, and embrace us on our return from building up the temple of the Lord!

But, O thou Lord our God, grant that we, by great deeds, may answer to so excellent an opinion concerning us, and that this seed, which thou hast sown in thy field, may bring forth abundant fruit, and that thy word may flow like dew; and, that that which thou hast sometime promised should be, may take place in our times, that there be one fold, and one shepherd over all, and that he may most especially be Pius IV., unto the everlasting glory of thy name. Amen.