the people when the Friars and Pardoners had authoritie to preach against their wills It is well knowen that the innouation in Germany sprang from the Sermons of Fryar Iohn Techel and of Friar Martin Luther among the Suisses from the Sermons of Friar Samson of Milan And the residing Bishop was able to doe nothing but fight with disaduantage against these who were armed with priuiledges The Bishop is not able to make the Clergie liue honestly for that besides the generall exemption of all the Regulars euery Chapter hath one and there bee few particular Priests that want it The Bishop cannot prouide that fit men bee promoted to that charge for the licences to promote and the faculties which the titular Bishops enioy who suffer him not to vse so much as the ministery of the Pontificals And it may be said in one word that the Bishops doe not reside because they haue nothing to doe or rather that they may not make greater inconueniences to arise which would happen by their concurrence and contention with priuiledged men Hee concluded that as he thought it fit to restore residency so they ought to treat how to restore the Episcopall authoritie The Bishops that spake after this Prelate followed his opinion that it was necessary to commaund residency and to remooue the exemptions which do hinder it And the Legats were enforced to cōsent that both should be considered of and that euery one speake his opinion of them and that some Fathers should be deputed to frame the Decree that it might be examined The deputies for collecting the Articles of iustification hauing receiued The Deputies for collecting the Articles dissent about the manner of proceeding the extracts of the propositions noted by euery one to be censured were not all of one opinion One part desired that foure or sixe fundamental Articles of the new doctrine might bee chosen and condemned as was done in the matter of originall sinne alleadging that it was fit to follow the stile begun and the example of the ancient Councels which hauing declared the principall Article condemned the heresie neuer descending to particular propositions but condemning the bookes of the heretiques in that vniuersall they comprehended all the pernitious doctrine and so the honour of the Councell required But the other part aymed to put vnder censure all the propositions which might receiue a bad construction that those might be condemned which in reason did deserue it saying that it was the office of a Pastor to discerne intirely the wholesome grasse from the hurtfull and not to suffer the flocke to taste of this And if the example of ancient Councels ought to be imitated they should imitate that of Ephesus which made so many and so famous Anathematismes against the doctrine of Nestorius that they did containe whatsoeuer the heretique had saide and the Councels of Africa which descend to the condemnation of all the propositions of the sectes The first opinion did vndoubtedly propose a more easie way and would 25. Articles concerning iustification haue pleased whosoeuer desired a speedie ende of the Councell and left a chinke open for agreement which future times might produce Yet the second was embraced which said it was good to examine all the propositions of the Lutheran doctrine to censure and condemne that which after mature deliberation should seeme necessarie and conuenient And 25. Articles were framed 1. Faith without workes is sufficient to saluation and alone doth iustifie 2. Iustifying faith is a sure trust by which one beleeueth that his sinnes are remitted for CHRIST and those that are iustified are bound to beleeue certainely that their sinnes are remitted 3. By faith onely wee are able to appeare before God who neither regardeth nor hath need of our workes faith onely making vs pure and worthy to receiue the Eucharist beleeuing that in it wee shall receiue grace 4. Those that doe honest things without the holy Ghost do sinne for that they do them with awicked heart and it is sinne to keepe the Commandements of God without faith 5. The best repentance is a new life and the repentance of the life past is not necessary neither doth the repentance of actuall sinnes dispose vs to receiue grace 6. No disposition is necessary to iustification neither doth faith iustifie because it disposeth vs but because it is a meanes or instrument by which the promise and grace of God is laid hold on and receiued 7. The feare of hell helpeth not in gaining of iustice yea hurteth and is sinne and maketh the sinners worse 8. Contrition which ariseth from the discussion calling to minde and detestation of sinnes weighing the grieuousnesse multitude and filthinesse of them or the losse of eternall happinesse and gaine of perpetuall damnation maketh a man an hypocrite and a greater sinner 9. The feares by which sinners are terrified either internally by God or externally by Preachers are sinnes vntill they are ouercome by faith 10. The doctrine of the dispositions destroyeth that of faith and taketh consolation from the consciences 11. Onely faith is necessary and other things are neither commanded nor forbid neither is sinne any thing but incredulity 12. Hee that hath faith is free from the precepts of the Law and hath no neede of workes to bee saued for faith giueth all abundantly and alone fulfilleth all the Commandements and no worke of a faithfull man is so bad as may accuse or condemne him 13. A man baptized cannot lose saluation by reason of any sinne whatsoeuer except hee will not beleeue and no sinne but infidelity separateth vs from the grace of God 14 Faith and workes are contrary and workes cannot be taught without shipwracke of faith 15. Externall workes of the second Table are hypocrisie 16. The iustified are set free from guilt and punishment and satisfaction neither in this life nor after death is necessary and therefore there is no Purgatory or satisfaction which is part of Penance 17. The iustified though they haue the grace of God cannot fulfill the Law or auoide sinnes though mortall 18. Obedience vnto the law in the iustified is weake and vnpure in it selfe not acceptable to God but accepted for the faith of the person reconciled who beleeueth that the remainders of sinne are forgiuen him 19. The iust sinneth in euery good worke and no worke maketh the sinne veniall 20. All the works of men yea of the most sanctified are sinne the workes of the iust are veniall by the mercie of God but in the rigor of his iudgement are mortall 21. Though the iust ought to doubt that his workes bee sinnes yet hee ought withall to be assured that they are not imputed 22. Grace and iustice are nothing but the will of God neither haue the iustified any inherent iustice in them and their sinnes are not abolished but onely remitted and not imputed 23. Our iustice is nothing but the imputation of the iustice of CHRIST and the iust haue neede of a continuall
iustification and imputation of the iustice of CHRIST 24. All the iustified are receiued into equall grace and glory and all Christians are equally great with the mother of God and as much Saints as shee 25. The workes of the iustified deserue not blessednesse neither can any confidence be put in them but onely in the mercie of God When the Articles were published it was not so easie to set downe a course to handle them in the Congregations as when originall sinne was disputed on For in that matter they found the Articles already handled by the Schoole-men but the opinion of Luther concerning iustifying faith that it is a confidence and certaine perswasion of the promise of God with the consequences that follow of the distinction between the Law the Gospel and of the quality of workes depending on the one and the other was neuer thought of by any Schoole writer and therefore neuer confuted or discussed so that the Diuines had worke enough first to vnderstand the meaning of the Lutheran propositions and that difference from those that are determined in the Schooles and then the reasons by which to distinguish them It is certaine that in the beginning some of them and the Fathers for the most part did beleeue that the Protestants denying Free-will held opinion that man in externall actions is like a stone and when they attribute iustice to faith onely without the concurrence of workes thought him iust who beleeued only the Story of the Gospel though in other respects he were neuer so wicked and other such absurdities the which by how much the more they are aliene from common sense so much the harder they are to confute as is vsuall in all opinions contrary to manifest appearance and the generally receiued perswasion The maior part of the Diuines who then were ascended to the number of fiue and fourty was very tenacious of the opinions generally receiued in the Schooles impatient of contradiction where the Schoole men agreed but where they agreed not they did very much stand in defence of their owne opinion and the Dominicans more then the rest were wont to vaunt that for the space of three hundred yeeres the Church ouercame heresies by their paines Yet there wanted not some wise men who suspended their iudgement vntill the reasons were weighed In this number was Ambrosius Catarinus of Siena a Dominican Friar after created Bishop of Minori Andreus de Vega a Spaniard and Frauciseane and Antonius Marinarus a Carmelite The Heremites because they were of the order which Martin Luther quitted did affect to shew themselues more contrary to him then all others and especially Ierolamus Seripandus the Generall In examining the Articles the Theoloques that began to facilitate the vnderstanding of the three first laboured to set downe what that faith which iustifieth is and what workes it excludeth distinguishing them into three sorts preceding grace whereof the seuen following Articles vntill ten doe speake concurrent in the very moment with the infusion of it and subsequent after grace receiued of whicht he other eleuen doe speake That faith iustifieth must be presupposed as vndoubted for that it is sayd and repeated by Saint Paul To resolue what that faith is and how it maketh a man iust the opinions were different in the very beginning For the Scripture attributing many vertues to faith which some knew not how to apply to one onely they thought the word was equiuocall and did distinguish it into many significations saying that sometimes it is taken for an obligation to keepe promises in which sense Saint Paul sayd that the incredulity of the Iewes The significations of faith made not vaine the promise of God sometimes for the vertue to doe miracles as when it is said if I shall haue so much faith as to remooue mountaines somtimes for the conscience in which sense it is said that that worke which is not conformable to faith is 〈◊〉 sometimes for a trust and confidence in God that his Maiestie will keepe his promises so Saint Iames willeth vs to pray in faith without doubting Lastly for a perswasion and firme assent though not euident to the things reuealed by God Others added other significations some to the number of nine some to the number of fifteene But Frior Dominicus Soto opposing himselfe against all said that this Soto maintaineth a singular opinion is a renting of faith and a giuing of victory to the Lutherans and that there were but two significations one the trueth and reality of him that affirmeth or promiseth the other the assent in him that heareth that the first is in God the second is onely in vs and of this last all places of the Scripture which speake of our faith are vnderstood but to take faith for a trust and confidence is not onely an improper kinde of speaking but abusiue neuer receiued by Saint Paul that trust differeth little or nothing from hope and therefore the opinion of Luther ought to bee held for an vndoubted errour or rather heresie that iustifying faith is a trust and certainty in the minde of a Christian that his sinnes for CHRIST are remitted Soto added and was followed by the maior part that that trust could not iustifie because it was temeritie and a sinne for that no man without presumption could assure himselfe that hee was in grace but ought alwaies to doubt For the other part Catarinus held and had many followers The opinions of Catarinus and of Andreus Vega. that iustification proceeded not from that trust yet that the iust might and ought to beleeue by faith that hee is in grace Andreus Vega set a third opinion on foote that it was neither temerity nor certaine faith yet that one might haue a coniecturall perswasion without sinne And this controuersie could not be quitted because in it consisted the point of the censuring the second Article Therefore it was first lightly discussed then the parties beeing warmed it diuided and held long in dispute all the Councell for the reasons and causes which shall bee declared But all agreed that iustifying faith is an assent to whatsoeuer is reuealed by God or determined by the Church to be beleeued which sometimes being ioyned with charity sometimes remaining without it they did distinguish into two sortes one which is found in sinners which the Schooles call vnformed solitary idle or dead the other which is onely in the good working by charity and therefore called Formed efficacious and liuely And heere another controuersie arose For some thought that faith vnto which the Scriptures ascribe saluation iustice and sanctification was onely the liuely faith as also the Catholiques of Germany held in the Colloquies and included the knowledge of the things reuealed the preparation of the will and charity in which the fulfilling of the whole Law is contained And in this sense it cannot be said that onely faith iustifieth because it is not alone but formed with charity Among these Marinarus liked
first pleased them all The Legates accompanied with the Prelates went to the Church with the vsuall ceremonies on Thursday the thirteenth of Ianuary and held the Session where Andreas Cornarus Archbishop of Spalato sang Masse Thomas Stella Bishop of Salpi did preach and the Decrees of faith and reformation were read The first conteined sixteene heads with their prohemes and thirty three anathematismes After it had forbid to beleeue preach or teach otherwise then was constituted and expressed in that Decree it declared in substance 1. That neither Gentiles by naturall meanes nor Iewes by the letter of Moyses hath been able to free themselues from sinne 2. Whereupon GOD sent his Sonne to redeeme the one and the other 3. Who though he died for all yet those onely enioy the benefit vnto whom his merit is communicated 4. That the iustification of the wicked is nothing but a translation from the state of the sonne of Adam into the state of the adopted sonne of God by IESV CHRIST which after the publication of the Gospel is not done without Baptisme or the vow thereof 5. That the beginning of iustification in men of age proceedeth from preuenting grace which inuiteth to dispose themselues consenting and cooperating with it freely which they doe willingly and might refuse 6. The manner of the preparation is first to beleeue willingly the diuine reuelations and promises and knowing ones selfe to bee a sinner to turne from the feare of Gods Iustice to his mercie to hope for pardon from him and therefore to begin to loue him and hate sinne and finally purposing to bee baptized to begin a new life and keepe the commandements of God 7. That iustification followeth this preparation which is not onely a remission of sinnes but sanctification also and hath 5. causes the finall the glory of God and eternall life the efficient God the meritory CHRIST the instrumentall the Sacraments and the formall iustice giuen by God receiued according to the good pleasure of the holy Ghost and according to the disposition of the receiuer receiuing together with remission of sinnes faith hope and charitie 8. That when Saint Paul saith that man is iustified by faith and gratis it ought to be vnderstood because faith is the beginning and the things that precede iustification are not meritorious of grace 9. That sinnes are not pardoned to him that vaunteth and reposeth himselfe onely in the confidence and certainty of the remission Neither ought it to be said that onely faith doth iustifie but euery one as hee should not doubt of the mercie of God the merits of CHRIST and efficacie of the Sacraments so in regard of his owne indisposition he may doubt because he cannot know by certainty of infallible faith that he hath obtained grace 10. That the iust are more iustified by obseruing the Commandements of God and the Church 11. That it cannot be said that the Commandements of God are impossible to the iust who though he fall into veniall sinnes yet ceaseth not to be so that no man ought to relie on faith onely nor say that the iust sinneth in euery good action or committeth sinne if he do any thing for reward 12. That no man should presume hee is predestinated beleeuing that the iustified can sinne no more or sinning can promise himselfe repentance 13. That no man can promise to himselfe absolute certaintie to perseuere vntill the end but should put his hope in the assistance of God who will continue if man faile not 14. That those that are fallen into sinne may againe receiue grace beeing stirred vp from aboue to recouer it by repentance which differeth from baptisme because it containeth not only contrition but sacramental confession Priestly absolution at the least in vow and satisfaction besides for the temporall punishment which is not alwayes remitted altogether as in baptisme 15. That the grace of God is lost not onely by infidelity but by any mortall sinne though faith bee not lost by it 16. It proposeth to the iust the exercise of good workes by which eternall life is gained as grace promised by the mercie of God and a reward due to good workes by the diuine promise And it concludeth that this doctrine doth not establish any iustice of our owne refusing the iustice of God but the same is said to bee ours because it is in vs and of GOD being infused by him for the merit of CHRIST In fine to make euery one vnderstand not only the doctrine to be followed but that also which is to be auoided it addeth Canons against him that saith 1. That a man may bee iustified without grace by the strength of humane nature and doctrine of the Law 2. That grace is giuen to liue well with greater facilitie and to merit eternall life as if free The Canons will can doe it but with difficultie 3. That a man may beleeue loue hope or repent as he ought without the preuention or assistance of the holy Spirit 4. That free will excited by GOD doeth not cooperate to dispose vs to grace nor can dissent though it would 5. That after the sinne of Adam free will is lost 6. That it is not in the power of man to doe ill but as well bad as good workes are done not onely by Gods permission but by his owne proper working 7 That all workes done before iustification are sinnes and that a man sinneth the more by how much the more hee laboureth to dispose himselfe vnto grace 8. That the feare of hell which maketh vs abstaine from sin and to flie to the mercy of GOD is sin 9. That the wicked is iustified by faith onely without preparation proceeding from the motion of his will 10. That man is iustified without the iustice by which CHRIST did merit for vs or is formally iust by that 11. That he is iustified onely by the imputation of the iustice of CHRIST or onely by remission of sinnes without inherent grace and charitie or that the grace of iustification is onely the fauour of GOD. 12. That iustifying faith is nothing but confidence in the mercy of GOD who remitteth sinnes for CHRIST 13. That for remission of sinnes it is necessary to beleeue they are remitted not doubting of ones own indisposition 14. That man is absolued and iustified because he doeth firmely beleeue it 15. That he is bound by faith to beleeue that hee is in the number of the predestinated 16. That one may be certaine he hath the gift of perseuerance without speciall reuelation 17. That onely that the predestinated obtaine grace 18. That the Commandements of God are impossible to the iust 19. That there is no other Euangelicall precept but of faith 20. That the iust and perfect man is not bound to obserue the Commandements of God and the Church or that the Gospel is a promise without condition of obseruing the Commandements 21. That CHRIST is giuen for a redeemer not for a law-maker 22. That the iustified may
created Emperour and they made protestation of the iniurie But many of the Protestants kept themselues on his side because they could not beleeue that hee had any other respects then of State And the Arch-bishop of Collen of whom wee haue spoken The Arch-b 〈…〉 of Collen sentenced by the Pope is obeyed by his people and followeth the Emperour before who though hee were sentenced and depriued by the Pope continued in gouerment and was obeyed by his people followed the Emperour who also acknowledged him for Election and Arch-bishop and wrote vnto him that none of his subiects might beare armes against him wherein the Arch-bishop imployed his endeuours sincerely The Elector of Saxonie and the Landgraue seeing this they published a Manifest the eleuenth of Iuly declaring that the warre was vndertaken for Religion and that the Emperour couered his meaning with a cloake of taking reuenge against some few for rebellion to disioyne the confederates and oppresse them by degrees They alleadged that Ferdinand and Granuell and other ministers of his Maiestie had said that the cause of this warre was the The Elector of Saxonie and the Landgraue of Has 〈…〉 a publish a Manifest against the Emperour contempt of the Councell they called to minde the Popes sentence against the Elector of Collen they added that the Spanish Prelates would not haue contributed so much of their proper reuenewes for any other cause they shewed that in other things the Emperour could pretend nothing against them But while the Pope and Emperour prepared against the Lutherans some thing beside Anathematismes the day after the Session the eighteenth of Iune a Congregation was made where after the accustomed prayers and inuocation Iustification is to be handled in the next place of the holy Ghost the Secretary read in the Legates name a writing framed by the principal Theologues in which it was proposed that hauing by diuine inspiration condemned the heresies concerning originall sinne the order of the things to bee handled did require that the doctrine of the modernes in the point of diuinegrace which is the medicine of sinne should be examined and that the rather it was fit to follow the order because it was obserued by the Augustane Confession all which the Councell meaneth to condemne And the Fathers and Diuines were intreated to haue recourse by prayer vnto the diuine assistance and to be assiduous and exact in their studies because all the errours of Martin were resolued into that point For hauing vndertaken from the beginning to oppugne the Indulgences he saw hee could not obtaine his purpose except hee destroyed the workes of repentance in defect whereof Indulgences doe succeede And iustification by faith onely a thing neuer heard of before seemed to him a good meanes to effect this from whence he hath collected not onely that good workes are not necessary but also that a dissolute liberty in obseruing the Law of GOD and of the Church will serue the turne hath denyed efficiencie in the Sacraments authority of Priests Purgatorie sacrifice of the Masse and all other remedies for remission of sinnes Therefore by a contrary way he that will establish the body of the Catholike doctrine must ouerthrow this heresie of iustice by faith onely and condemne the blasphemies of that enemie of good workes When the writing was read the Emperours Prelates said that the more principall and important the point proposed was it should bee the more maturely and opportunely handled that the sending of the Cardinall Madruccio to the Pope shewed that some businesse was on foote the which it was not fit to disturbe but in the meane space to handle some thing of the reformation The Papalins did on the other side inculcate that it was no honour to interrupt the order begun to handle together in euery Session doctrine and reformation and that after originall sinne no other matter could be handled The Legates hauing heard all their opinions concluded that to discusse the points and prepare them was not to define them but that they could not bee determined without preparation before Which they said onely to gaine time and after to put themselues in order to execute what should bee resolued at Rome betweene the Pope and the Cardinall in the Emperours name That to digest that matter was not to hinder the reformation because in that the Diuines would bee imployed and in this the Fathers and Canonists With this resolution it was concluded that the Articles to bee discussed and censured should bee collected out of the bookes of Luther out of the Colloquies Apologies and out of the writings of the Lutherans and Fathers And three Fathers and as many Diuines were deputed to set downe what should bee discussed and to frame the Articles The next Congregation was held to order the matter of Reformation The discourse of the Card. Monte concerning residencie where the Cardinal of Monte sayd that the world hath complayned long since of the absence of Prelats and Pastoures dayly demanding residence that the absence of the Prelats and other Curats from their Churches is the cause of all the mischiefes of the Church For the Church may bee compared to a ship the sinking whereof is ascribed to the absent Pilot that should gouerne it if he were present He shewed to them that heresies ignorance and dissolution doe reigne in the people and bad manners and vices in the Clergie because the Pastours being absent from the flocke no man hath care to instruct those or correct these By the Prelates absence it is come to passe that ignorant and vnlearned Ministers haue beene promoted and persons assumed to bishoprickes that were more fit for any other charge for in regard they neede not execute their duety in person no fitnesse is necessary So he concluded that to establish the point of residencie was a generall remedy for all the maladies of the Church which also hath sometimes beene vsed by Councels and Popes but either for that the transgressions were then but few or for some other cause it was not applyed with such strong and strait bonds as is necessarie now that the disease is come to the height that is with a more seuere commandement with more greiuous and fearefull punishments and by meanes more easie to be executed This was approued by the first voyces of the Prelates But when Iacomo The Bishop of Vesone speaketh in fauour of nonresidency Cortesi a Florentin Bishop of Vesone was to speake commending what had beene sayd by others he added that as hee beleeued that the presence of the Prelats and Curats in times past was the cause of maintayning purity of faith in the people and discipline in the Clergie so hee could cleerely shew that their absence in these latter times hath not beene the cause of the contrary subuersion and that the custome of not residing hath beene brought in because residence hath beene wholy vnprofitable For the Bishops could not then preserue sound doctrine amongst
the same Fathers to the The opinion of Catarinus Marinarus contrary which shewed they had spoken accidentally in this particular as the occasions made most for their purpose sometimes to comfort the scrupulous sometimes to represse the audacious Yet they kept them close to the authoritie of the Scripture They said that to as many as it is read in the Gospel that CHRIST hath forgiuen sinnes to all them hee sayd Beleeue that your sinnes are forgiuen And it would bee an absurditie that CHRIST should giue an occasion of temeritie and pride or if the contrary were profitable or a merit that hee would depriue all men of it That the Scripture bindeth vs to giue God thankes for our iustification which cannot be giuen except wee know wee haue obtained it for to giue them when wee are vncertaine would bee most foolish and impertinent That Saint Paul doeth plainely confirme the certaintie when hee putteth the Corinthians in mind to know that CHRIST is in them except they bee reprobates And when hee saith we haue receiued from God the Spirit to know what is giuen vs by his Diuine Maiestie and more cleerely that the boly Spirit doeth beare witnesse to our spirit that wee are the sonnes of God and it is much to accuse them of rashnesse who beleeue the holy Ghost that speaketh with them For Saint Ambrose saith that the holy Ghost doeth neuer speake vnto vs but doth make vs know that it is he that speaketh After this hee added the words of CHRIST in Saint Iohn that the world cannot receiue the holy Ghost because it seeth him not nor knoweth him but that the Disciples shall know him because he shall dwell in them Catarinus did fortifie himselfe strongly by saying that it was the opinion of a man in a dreame to defend that grace is voluntarily receiued when wee know not whether wee haue it or not as if to receiue a thing willingly it bee not necessary that the willing receiuer should know it is giuen him that he doeth really receiue it and that after it is receiued he doeth possesse it The force of these reasons made them first retire a little who censured the opinion of temeritie and yeeld that there might bee a coniecture though not an ordinary certainetie Yet they acknowledged a certaintie in the Martyrs in the newly baptized and in some by speciall reuelation and from coniecture they were brought to call it morall faith and Vega who in the beginning admitted probability onely ouercome by these reasons and beginning to fauour the certaintie for feare of conforming himselfe to the Lutheran opinion sayd that there was so much certaintie as did exclude all doubt and could not be deceiued yet that it was not Christian faith but humane and experimentall And as hee that is hote is sure hee is so and should want sense if hee doubted so hee that hath grace in him doeth perceiue it and cannot doubt yet it is by the sence of the minde not by Diuine reuelation But the other defenders of certaintie constrained by the aduersaries to speake plainely whether they thought a man might haue it or whether hee were bound vnto it or whether it were a Diuine or humane faith they came to say that it being a faith giuen to the Testimonie of the holy Ghost it could not bee sayd to bee in our liberty euery one being bound to beleeue Diuine reuelations and that it must needes bee called Diuine faith And they being pressed with the obiection that if that faith bee not equall to the Catholike faith it doeth not exclude all doubt if it bee equall then the iust ought as much to beleeue he is iustified as the Articles of faith Catarinus did answere that that faith was diuine of equall certaintie excluding all doubt as well as the Catholike but that it was not the Catholike it selfe Hee affirmed that the Faith which one giueth to Diuine reuelations made vnto ones selfe in particular was diuine and excluded all doubt but when it is receiued by the Church then it is made Vniuersall that is Catholike and that this onely concerneth the Articles of faith which notwithstanding in regard of certainty and exclusion of doubt is not superiour to priuate faith but exceedeth it onely in vniuersality So all the Prophets had first priuate faith of the things reuealed to them by God of which after they were receiued by the Church they had a Catholike faith This opinion seemed hard at the first hearing and the adherents of Catarinus who were all the Carmelites because Iohn Bacon their Doctour was of that opinion and the Bishops of Sinigaglia Worcester and Salpi did willingly goe so farre but afterwards the reason beeing weighed and discussed it was strange how it was receiued by a principall part of the Prelates Soto crying out that it was too much in fauour of the Lutherans others defending that Luther ought not to be censured if he had said that after iustification that kind of faith doth follow but because he saith that is the faith which iustifieth They answered the reasons of the other part that the Schoolemen ought not to bee regarded who ground themselues vpon Philosophicall reasons that one cannot iudge of diuine motions that the authority of Salomon was not to the purpose for saying none knoweth whether hee bee worthy of loue or hatred applying it heere it would conclude that the most wicked sinner who perseuereth cannot know that hee is in disgrace with God that the saying of Wisedome cannot bee applied to this and the translation doeth deceiue because the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie sinne pardoned as the translation is but expiation or pardon and the words of the wise man are an admonition to the sinner not to lay sinne vpon sinne by too much confidence of pardon to come or past that it was not fit to ground an Article of faith vpon an error of an interpreter Thus did the same men who then had made the vulgar edition authenticall speake of it which euery one may also obserue out of the bookes printed by them who assisted at the decree of the approbation They said that to worke with feare trembling was an Hebrew phrase which signifieth not ambiguitie but reuerence because feare trembling are vsed by seruants to their masters euen when they are commended by them and know they are in fauour that the place of S. Paul did fauourthem when he spake of iustification For saying I am not conscious of any want yet thereby am I not iustified he would inferre but I am iustified by something else and so would prooue the certaintie But the true sense is that Paul speaketh of defect in the office of preaching and saith my conscience doth not accuse me of defect in any thing yet I dare not say I haue wholly satisfied but I reserue all to the iudgement of God Hee that had not seene the memorials of those who had part in these
but a little riuer betweene them And standing so Octauius Farnese sent by the Emperour The two Armies are neere together and Daueuert is taken by Octauius Farnese with the Italians and some Dutchmen tooke Daueuert in the sight of the enemie who hauing done nothing while he was in Sueuia but hindered the Emperour was constrained in Nouember to abandon the Countrey by reason of a great diuersion made by the Bohemians and others of the Imperiall High Germany is left to the Emperors discretion faction against Saxonie and Hassia places belonging to the two Protestants Heads who retired to defend their owne Countreys leauing High Germanie at the Emperours discretion and this was the cause why many Princes and Cities combined did incline to composition with him hauing honest caution to hold their religion But he would not make mention therof in writing lest the warre should seeme to bee made for that cause which would offend those that followed him make others more vnwilling to render themselues and giue suspicion to the Ecclesiastiques of Germanie who hoped to see the Romane Rites restored in euery place Yet his Ministers promised them all that they should not bee molested in the exercise of religion excusing their Master if for many respects he could not satisfie them to make a capitulation thereof and hee so caried himselfe that his resolution appeared to giue them content by conniuencie By these deditions the Emperour gained much artilery drew much money from the Cities to the value of many hundred thousands and which was of greatest importance was absolute Lord of all High Germanie This happinesse made the Popeiealous and thinke to prouide for himselfe The pope is iealous of the Emperor and recalleth his forces before all Germany were subdued His souldiers vnder the conduct of his grand-child Octauius were much diminished in number by reason of those who parted with the Cardinall Farnese and of others who did runne away by whole rankes for the incommodities they suffered The residue in the middest of December the Emperours Armie being lodged neere the Village of Sothen departed by order from the Pope from whom Octauius had commandement to returne into Italy and to tell his Vncle that the sixe moneths beeing ended the Pope could no longer beare so great a charge that the time of the obligation was ended and that effected for which the league was made that is Germany brought into obedience The Emperour complayned that Whereof the Emperour complaineth he was abandoned when he had most need of helpe For nothing was done so long as the Heads were not oppressed who could not bee said to be subdued but retired onely to defend their owne Territories and being deliuered from feare it was to bee doubted they would returne with greater forces and better order then before But the Pope iustified his not continuing in the The Pope iustifieth his action league and the departure of his men by saying that hee was not made partaker of the composition with the Cities and Princes which could not be established without him and especially because it was made with much preiudice of the Catholique faith tolerating heresie which might haue been rooted out That according to capitulation hee had not been partaker of the profits of the warre nor of the money the Countreys paid which did compound that the Emperour complained when himselfe was offended and disesteemed euen with dammage of religion Nor content with this hee forbade the Emperour to receiue money of the Churches of Spaine longer then the sixe moneths and though the Emperours Ministers made many effectuall treaties with him shewing that the cause continuing for which they were granted it required that the grant also should continue and that all would be in vaine and without fruit if the warre were not ended yet they The Fiesehi make a coÌ„spiracie against the Dâ—rij in Genua for which the Pope is blamed by the Emperiour could not remooue him from his resolution In Genua the family of the Fiesehi making a dangerous conspiracy which had almost taken effect against that of the Dorij which followed the Emperors side the Emperor was assured that the Popes son the Duke of Piacenza was author of it and beleeued that it came from the Pope and refrained not 1547 PAVL 3. CHARLES 5. HENRY 8. FRANCIS 1. to adde this complaint to the others The Pope beleeued the Emperour would be busied in Germanie a long time and not be able to offend him with temporall forces but feared he might trouble him by making the Protestants goe to the Councell To separate the Councell seemed too violent and scandalous a remedy especially hauing continued seuen moneths in a treatie whereof nothing was published He was of opinion to publish the things already digested seeing that by that declaration either the Protestants would The Popes resolution concerning the proceeding in Councell refuse to goe thither or if they went would be constrained to accept it wherein the principall point of all the controuersies consisting the victory would be his owne And if there were no other reason to doe it this was sufficient to prooue it was good for him because the Emperour would not haue any controuersies decided For the counsels of those that haue contrary ends ought to be contrary Hee saw well that the Emperour would not take it for an affront But the distastes betweene them were already so great that little could be added to them and the Pope when hee was pressed with reasons which did perswade and disswade was wont to vse the Florentine saying A thing done hath an head and so to execute that which was necessary Therefore he wrote to the Legates in Christmas that they should hold a Session and publish the decrees already framed This commandement being receiued they called a Congregation the third of Ianuary in 1547 which hauing determined by the vniforme consent of all to imitate a Session for the thirteenth in regard it was tedious to all to remaine there so long and resolue of nothing the Legates did propose the publication of the Decrees framed For those of faith the Emperours Prelates opposed and said that there was no opportunity as yet and that it sufficed to publish the reformation But the Papalins vrged the contrary alledging it was knowen to all the world that the point of grace and iustification had been discussed seuen moneths together and that the Decree was established and that it would be a derogation to the faith if the Councell should seeme to feare the publishing of the trueth which was decided And because these were more in number their opinion assisted by the Legates preuailed The two next Congregations were spent in reading againe the Decrees as well of faith as The Session is held the 13 of Ianuary and the Decrees of faith and reformation are published reformation the which some small matters beeing corrected by the aduice of those who were not present at the
it was necessary to make vse of that reseruation prolonging the Session now and not celebrating it to morrow The prorogation pleased all the Fathers the Cardinall added that hauing considered much of it they were not able to set downe a certaine day whereon to rest that when they were in Trent thinking to dispatch the Decree of Iustification in fifteene dayes they were faine to sweate in the businesse seuen moneths together oftentimes making two Congregations euery day that where the question is of faith and confounding the heretikes one ought to goe with leaden feete and often to employ much time in discussing a little word that one cannot know whether it will be necessary to celebrate the Session within few dayes or not within many moneths therefore that his opinion was to prorogue it during pleasure of the Councell and that this resolution was vndoubtedly the best And if any say that the prefixed time beeing knowen one might better dispose of his businesse these may assure themselues that it will appeare within few dayes what course and progresse the Synode is like to haue All were content it should be prorogued during the Councels pleasure and so they had leaue to depart The Prelats of Germany assembled in the Diet the very same day wrote The Prelates assembled in the Diet write to the Pope to restore the Synode to Trent to the Pope for so the Emperours pleasure was demanding that the Councell should be brought backe to Trent In the letter was mixture of prayers and threats It expounded the bad estate and danger of Germanie against which prouision might haue been made if the remedy of the Councell had been applyed in time and held in Germany as was desired For hauing ample iurisdictions they could not long remaine in remote places for which cause none went to Mantua or Vicenza and but few to Trent a Citie which belongeth also rather to Italy especially in time of warre Now all things beeing in peace they conceiued great hope that the shippe was safe in the hauen when beyond all expectation they vnderstood the Councell in which all their hope consisted was translated to another place or rather diuided Therefore beeing depriued of this remedy there did nothing remaine but to haue recourse to the Apostolique Church praying his Holynesse for the safetie of Germany to restore the Councell to Trent which if he did there was no seruice which hee might not promise himselfe from them and that otherwise they knew not whither to flee for ayde against the mischiefes and dangers that were imminent that therefore hee would vouchsafe to consider of their demaund and thinke that if hee made not prouision it was very possible they should thinke of other courses to put an end to these difficulties Praying his Holinesse to take their Letter in good part being compelled to write thus by their owne duety and by the condition of the times Moreouer the Emperour vsed all diligence that all should submit to the The Emperor obtaineth of the Princes and Granuel of the Cities a conditionall submission to the Councell Councell vrging praying and desiring them to relie vpon his credit His prayers to the Elector Palatine were a kinde of threats in regard of his former offence lately pardoned Maurice Duke of Saxonie was necessarily to yeeld because of so great benefits newly receiued from his Maiestie and because hee desired the enlargement of the Landgraue his wiues father Therefore the Emperor hauing promised they should haue due satisfaction and desiring them to trust vnto him they finally consented were followed by the Ambassadors of the Elector of Brandeburg and by all the Princes The Cities refused because they thought it very dangerous to submit themselues indifferently to all the Decrees of the Councell Granuel did negotiate very much and very long with their Ambassadors holding them obstinate in refusing what the Princes had approued adding some threats to condemne them in a greater summe then they had already payd Therefore they were compelled in fine to condescend to Caesars will yet with caution of obseruing the promises Being called before the Emperour and demanded if they would conforme themselues to the resolution of the Princes they answered they should be too bold if they went about to correct their answere and withall gaue vp a writing which conteined the conditions with which they would receiue the Councell This was taken but not read and they were commended in the Emperours name by his Chancellour for that they had referred all to Caesar as others had done and relied vpon him and the Emperour himselfe made shew to bee well pleased with it so the one and the other party was willing to be deceiued The Cardinall Sfondrato fayled not of his duety in proposing many aduantages The negotiation of Card. Sfondrato with the Emperour to the Emperour in case hee would consent to the Councell in Bolonia he shewed him in what confusions England was beeing vnder a King who was a childe whose gouernours were at variance and people in distrust one of another because of religion he discouered vnto him the intelligence which the Pope held in that Kingdome all which should bee to his fauour and that hee would assist him in that enterprise with men and ships and would giue him leaue to make vse of the Ecclesiasticall rents of all his States The Emperour knew the Popes aime was to intangle him in a new enterprise and so to trouble him in that which hee had already brought to a conclusion Therefore hee answered that hee would bee vnited with the Pope in religion but in point of warre was resolute to proceede alone and not to be his Captaine who would abandon him in the best time of seruice as he had done in the warre of Germanie And on the other side he proposed diuers aduantages to the Pope in case hee would consent to the returne of the Councell to Trent The Legate hauing answered he had no commission herein the Emperour sent indiligence the Cardinall of Trent to the Pope to negotiate the restitution of the Councell and other particulars which shall bee related The Pope hauing heard him often and not beeing able to discouer his intention did finally answere him that hee should speake hereof in the Consistery The Cardinall hauing the ninth of December in presence of the whole And of the Cardinall of Trent with the Pope Colledge declared what paines and dangers the Emperour had vndergone onely to maintaine the dignity of the Councelll and how finally by this diligence and authority hee had induced all the Princes and States of Germanie to adhere and submit themselues vnto it hee prayed his Holinesse in the name of Caesar Ferdinand and the whole Empire that for the loue of God he would cause the Bishops who were at Bolonia to returne to Trent to finish the necessary worke beginne and would bee pleased to send one or two Legates into Germany with full Pontificall power not
it for themselues but in the Article of concupiscence it spake iust as the Lutherans did as also of iustification placing it in the beliefe of the promises and attributing too much yea all to faith In the Article of good workes nothing was said of the merit of condignitie which is the principall point in that matter In the Article of the Church that it hath not deriued vnity from the visible Head which is essentiall and which is worse hath made a Church inuisible by charitie and then made the same visible That it is a secret Artifice to destroy the Hierarchie and establish the Lutheran opinion That to haue made notes of the Church soundnesse of doctrine and the lawfull vse of the Sacraments hath giuen a way to all sects to hold obstinately themselues to bee the Church concealing the true marke which is the obedience to the Pope of Rome That the saying that the Pope was appointed for remedie of Schisme and Bishops by the Law of God was not to be endured That the Sacrament of Penance was made most Lutheran-like in that it was sayd that beleeuing to receiue with this Sacrament that which CHRIST hath promised it happeneth to euery one as hee beleeueth That the principall point of Sacrifice is concealed that it is expiatorie and propitiatory for the liuing and the dead That hauing granted wiues to Priests and the Cup in the Communion of the Laitie euery one might see that with those two abuses the whole Catholike faith was ouerthrowen All the Court laid with one voice that the principall point was in question that the foundations of the Church were shaken that it was necessary to imploy all their forces to excite all Princes to send to the Bishops of all nations and by all meanes to resist this beginning from whence would vndoubtedly follow not the ruine of the Church of Rome for that was impossible but a greater deformation and dishonour then euer But the old Pope beeing most sensible who with the acutenesse of Where the Pope differeth in opinion from all others his iudgement saw more then them all did immediatly penetrate to the bottome and iudged that the enterprise would bee good for him and pernicious for the Emperour He maruelled much at the wisedome and counsell of so great a Prince that by one victory hee should thinke hee was made iudge of all mankinde and presuppose hee was able to contest with both parties That a Prince adhering to one might oppresse another but to contend with both was too much boldnesse of vanity Hee foresaw that the doctrine would generally more displease the Catholikes then the Court and the Protestants most of all and that it would be impugned by all and defended by none wherein there was no neede of his paines because his enemies would worke for him more then himselfe could doe and that it was better to permit the publication of it then to hinder it and rather being in this state in which it is then when it is reformed that it may more easily fall Onely there was neede of three things That the Emperour should not know this That he should be put vpon the businesse as soone as might be And that the first blow should be against the Protestants To effect the first it was fit to make a light opposition in some things for the second to set on foote the interests of the Germane Prelates and for the third to make it cunningly appeare that this doctrine was collected not to vnite both parties but onely to curbe the Protestants by which meanes a great point was gayned that is that a secular Prince did not make Articles of faith for the faithfull but for those that erred Therefore hee sent instructions to Cardinall Sfondrato to make some His instructions to his Legate in Germany opposition and when the doctrine should bee published that hee might not be present to take leaue and bee gone The Cardinall according to his Commission declared in the Popes name that the permission to continue the receiuing of the Cup in the holy Communion though he that receiueth it is not to bee reprehended the custome of receiuing the Sacrament vnder both kindes being abrogated long since was a thing reserued to the Pope as also the granting of marriage to Priests and the rather because it hath neuer been vsed in the Church and the Greekes and Easterne people who doe not binde them to a single life doe graunt that married men may receiue Orders and keeping their wiues may exercise the ministery but doe not nor euer did permit them to marry who were in Orders before He added that without doubt if his Maiestie would graunt these things to bee lawfull he should grieuously offend the Maiesty of God but holding them vnlawfull hee might permit them to the heretikes as a lesser euill It is tolerable and belongeth to the wisedome of a Prince when all euils cannot bee remooued to suffer the least that the greater may bee rooted out That his holinesse perusing the booke saw it was onely a permission to the Lutherans that they may not without end passe from one errour to another and that it is not granted to the Catholikes to beleeue or doe any thing but according to the prescript of the holy Apostolike Sea which onely as Mistris of the faithfull may make Decrees in point of Religion And being assured that this was his Maiesties purpose he told him it would be necessary to make an expresse declaration therof and not to giue the raines so much to the Lutheranes especially in the power of changing ceremonies considering that in the last point hee seemed to giue them too much liberty where hee graunteth that the Ceremonies which may giue cause of Superstition should be taken away Hee added that the Lutherans would hold it lawfull to retaine the Ecclesiasticall goods and iurisdiction vsurped if they were not commanded to make restitution wherein a Councell was not to be expected but execution presently made and that the spoyles being notoriously knowen he neede not obserue the nice points of Law but proceed summarily and with his Princely power This censure was imparted by Caesar to the Ecclesiasticall Electors who The Ecclesiasticall Electors approue the Popes cēsure of the Interim especially concerning restitution of goods vsurped by the Protestants did approoue it but particularly for the point of restitution of Ecclesiasticall goods they affirmed it was necessary without which the worship of God could not bee restored nor Religion preserued nor peace well assured And that because the spoile was manifest iustice did require a short proceeding All the Bishops were of the same opinion The Secular Princes were silent for feare of offending the Emperour and by their example the Ambassadors of the Cities spake but little and of that little little account Wherefore the Emperor maketh a proheme to the Interim was made In regard of the Legates remonstrance the Emperour caused a Proheme to bee made
same day Santa Croce should bee President of the Theologues and Monte of the Canonists and both together in the generall Congregation But beside this in regard of the promise to continue the matter of residencie some of the most principall Articles thereof were to bee handled In this it was not so easie to agree because the Legates and their adherents had contrary ends to the other Bishops These began to hope and to ayme almost all but especially the Spaniards The Spanish Prelates hope to regaine Episcopall authoritie to regaine the Episcopall authoritie which anciently euery one did exercise in his owne Diocesse when the reseruations of Benefices of Cases or of Absolutions Dispensations and the like were vnknowen which they were wont to say in priuate discourse when few were present that ambition and auarice had made proper to the Court of Rome vnder a fained colour to mannage them better and more to the publike seruice of God and the Church throughout all Christendome then the Bishops could doe in their owne Cities in regard of their imperfection and ignorance But it was not so because dissolution and ignorance did not enter into the Episcopal order vntill they were compelled to goe as seruants to Rome But if bad gouernement were then seene in the Bishops which caused their authority to bee taken Card. Monte doth cūningly diuert the decision of residence away now it may bee seene to bee worst of all in the Court of Rome so that by the same reason that mannagement ought to bee taken away which is not proper to it but much abused by it The decree that residencie was required by the Law of God was esteemed by these Prelats the best remedie for the disease past and preseruatiue against hereafter For if God hath commanded Bishops to reside perpetually with the flocke it followeth necessarily that hee hath also prescribed them the charge and giuen them power to exercise it well Therefore the Pope cannot call them or busie them in ought else nor dispence with them nor restraine their authoritie giuen them by God Therefore they desired to proceede to the determination saying it was necessary to resolue the Article because it was sufficiently discussed The Cardinall of Monte hauing premeditated before let them speake who were most earnest that part of the heate might exhale then he opposed himselfe dexterously and said it was necessary to doe it because the world did expect it but that they ought to doe it in a fit time that the difficultie was handled with too much heate and that in some it had stirred more passion then reason so that it was necessary to let the feruor bee cooled and to interpose a little time that the contentions being forgotten and charitie reuiued place may bee giuen to the holy Ghost without which the trueth cannot be decided That the Popes Holinesse who hath vnderstood to his griefe the former contentions desireth the same that himselfe also may discusse the matter in Rome and assist the Synod with his counsell He concluded with more resolute termes then so modest a beginning ought to inferre that no more speach should bee had of it before the Session because the Popes will was resolutely so but that they should attend to reforme the inconueniences which haue caused the abuse of not residing This mixture of remonstrances and power made some of the Fathers who afterwards did print treaties concerning this matter say and put in print that the Legates did forbid to speake of this question and others denied it with an inuectiue against the first saying they derogated from the libertie of the Councell In the end of the Congregation it was resolued to resume the things that remained to bee discussed in the last Session and to treate of remoouing the impediments which are the causes of not residing Amongst which the most principall beeing pluralitie of Benefices in regard it was impossible to reside in many places it was resolued to treate of that But to auoid confusion I will relate withall that which belongeth to the Sacraments where the consideration for the most part was speculatiue and doctrinall not to interrupt the order of the matter of Benefices wherein some things hapned which did open a way to important and dangerous actions Articles were framed by the deputies in matter of the Sacraments and the manner of speaking of them was prescribed to the Diuines communicated to all in a sheete of paper with order that they should say whether they were all hereticall or erroneous and ought to be condemned by the Synode and if any deserued not that sentence they should alleadge their reasons and authority and after should declare what was the opinion of Councels and of the holy Fathers in all those and which of the Articles haue beene reproodued already and which remaine to bee condemned and if in this matter any one should finde out some other Article worthy of censure hee should giue notice thereof and auoyde impertinent questions in all wherein one might dispute on both sides without preiudice of faith and all other superfluity and tediousnesse of words Of the Sacraments in generall there were foureteene Articles 1. That Fourteene Articles of the Sacramēts in generall the Sacraments of the Church are not seuen but fewer which may bee called truely Sacraments 2. That the Sacraments are not necessary and that men may obtaine the grace of God without them by faith onely 3. No Sacrament is more worthy then another 4. That the Sacraments of the new Law doe not giue grace vnto those who doe not resist 5. That the Sacraments haue neuer giuen grace or remission of sinnes but onely the faith of the Sacrament 6. That immediatly after the sinne of Adam the Sacraments were instituted by God by meanes whereof grace was giuen 7. By the Sacraments grace is giuen to him onely who beleeueth that his sinnes are remitted 8. That grace is not giuen alwayes in the Sacraments nor vnto all in respect of the Sacrament it selfe but onely when and where it pleaseth God 9. That in no Sacrament a Character is imprinted 10. That a bad Minister doth not conferre the Sacrament 11. That all Christians of what sexe soeuer haue equall power in the ministery of the Word of God and Sacraments 12. That euery Pastour hath power to make long or short or change at his pleasure the formes of the Sacraments 13. That the intention of the Ministers is not necessary and worketh nothing in the Sacraments 14. That the Sacraments haue beene instituted onely to cherish faith Of Baptisme there were seuenteene Articles 1. That in the Romane Seuenteene Articles of Baptisme Catholique Church there is no true Baptisme 2. That Baptisme is free and not necessary to saluation 3. That it is not true Baptisme which is giuen by Heretiques 4. That Baptisme is repentance 5. That Baptisme is an externall signe as the red marke in the Lambes and hath no part in iustification 6.
That Baptisme ought to be renued 7. That true Baptisme is faith which beleeueth that sinnes are remitted to the penitent 8. That in Baptisme sinne is not rooted out but onely not imputed 9. That the Baptisme of CHRIST and Iohn haue the same vertue 10. That the Baptisme of CHRIST hath not made voyd that of Iohn but hath added the promise vnto it 11. That in Baptisme the immersion onely is necessary and all other things being free may bee omitted without sinne 12. That it is better to omit the baptisme of children then baptize them while they doe not beleeue 13. That children ought not to bee baptized because they haue not proper faith 14. That those that are baptized in their childhood comming to the age of discretion ought to be rebaptized because they haue not beleeued 15. That those that haue beene baptized in their infancie when they come to age ought to be interrogated whether they will ratifie that Baptisme and if they deny ought to be left in liberty 16. That sinnes committed after Baptisme are remitted onely by the memory and faith that one hath beene baptized 17. That the vow of Baptisme hath no other condition but of faith yea nullifieth all other conditions Of Confirmation there were foure Articles 1. That Confirmation is not a Sacrament 2. That it is instituted by the Fathers and hath no promise Foure Articles of Confirmation of the grace of God 3. That now it is an idle ceremonie and formerly was a Catechisme when children comming to age gaue an account of their faith before the Church 4. That the Minister of Confirmation is not the Bishop onely but any Priest whatsoeuer In the Congregations all the Diuines agreed in affirming the number of seuen and condemning the contrary opinion as hereticall in regard of All agree that there are seuen Sacraments but not that there are no more Reasons to prooue the number of seuen the generall consent of the Schooles beginning from the Master of the Sentences who spake definitiuely thereof vntill this time To this they ioyned the Decree of the Florentine Councell for the Armenians which determineth that number and for greater confirmation the vse of the Romane Church was added whence they concluded that it ought to be held for an Apostolicall tradition and article of Faith But for the second part of the Article all did not agree some saying it was enough to follow the Florentine Councel which passed no further For to decide that the proper Sacraments are neither more nor fewer doeth presuppose a decision of the true and proper essence and a definition of the Sacrament a thing difficult in regard of the many definitions brought not onely by the Schoole-men but by the Fathers also of which one will make that to bee a Sacrament which another doth not That it is a question also amongst the Schoole-men whether the Sacrament can be defined whether it haue vnitie whether it bee reall or intentionall and that it is not reasonable in such ambiguity to tie conclusions with so strong a bond It was remembred that Saint Bernard and Saint Cyprian accounted the washing of feete a Sacrament and that Saint Austine made euery rite by which GOD is honoured to bee a Sacrament and else-where vnderstanding the word more strictly then the propriety doth comport maketh Sacraments onely those which are expressely mentioned in the New Testament which are Baptisme and the Eucharist onely though hee doubteth in one place that there is another For the other part it was said that it was necessary to establish for an Article that the proper Sacraments are neither more nor lesse to represse the boldnesse as well of the Lutheranes who make them sometimes two sometimes three sometimes foure as also of those who exceede seuen and if sometimes a greater number and sometimes a lesse be found in the Fathers it was because then before the determination of the Church it was lawfull to vse the word in a more large or more strict signification And here to establish the sufficiencie of this number of seuen as the Schoole-men speake that is that they are neither more nor lesse they were tedious in recounting the reasons deduced from seuen naturall things by which life is gained and preserued from the seuen vertues from the seuen capitall vices from the seuen defects which came from originall sin from the sixe dayes of the creation of the world and seuenth of rest from the seuen regions of Egypt from the seuen Planets from the famousnesse of the number of seuen and other congruities vsed by the principall Schoole-men for proofe of the conclusion and many reasons why the consecration of Churches of the vessels of Bishops Abbats Abbesses and Monkes are not Sacraments nor holy water nor the washing of feet as Saint Bernard sayd nor Martyrdome nor the creation of Cardinals nor the Coronation of the Pope Some sayde that to bridle the Heretiques it was not sufficient to condemne the Article if euery one of the Sacraments were not particularly named for feare some bad spirit might exclude some of the true and substitute some false Afterwards another essentiall point for the Article was called to minde that is to determine the Institutor of all the Sacraments which is CHRIST to condemne the heresie of the Lutherans who ascribe to CHRIST the ordination of Baptisme and the Eucharist only And that CHRIST ought to be held by faith for the Institutor Saint Ambrose Saint Austine and aboue all the Apostolicall Tradition was alleadged from which no man dissented But some sayd they ought not goe on so farre and that it was enough to keepe within the bounds of the Florentine Councell and the rather in regard that the Master of the Sentences held that Extreame Vnction was instituted by Saint Iames and Saint Bonauenture with Alexander that Confirmation beganne after the Apostles And the same Bonauenture with other Diuines maketh the Apostles authors of the Sacrament of Penance And many haue sayd of Matrimony that it was instituted by God in Paradise And CHRIST himselfe when hee spake of it in a place fit to name the authour doth attribute the institution thereof not to himselfe but to the FATHER in the beginning For these respects they aduised not to adde that point for feare of condemning the opininion of the Catholiques The Dominicanes on the contrary did affirme with some bitternesse of words that those Doctors might bee expounded and salued with diuers distinctions and that they would euer haue referred themselues to the Church but the Lutherane boldnesse ought not to passe without condemnation who haue brought in those falsities with contempt of the Church and that was not to be tolerated in the rash Lutherans which might bee indured in the holy Fathers In the second Article of the necessitie of the Sacraments some would The necessi of the Sacraments not haue the condemnation to be absolute but a distinction made in regard it is certaine that all are