of his God-head and He is the bread of life not of this natural but of that unchangeable life which fails not by death And who beleeveth in that bread shall not suffer hunger by hearing the Word of God nor suffer spiritual thirst because he hath the water of Baptism and sanctification of the Spirit ... And shewing that faith in Christ is not a common thing but a gift of God and given by the Father to the upright in heart he saith Whomsoever the Father gives unto me he shall come unto me that is they shall beleeve in me whom my Father gives unto me .... And I will not cast him out which comes unto me that is I will not lose him but I will save and I will refresh him with much diligence for I came from Heaven to do no other thing but the will of my Father And near the end of that Chapter he saith When ye hear that his Disciples went away do not think it of his true Disciples but of them who did follow in the order of Disciples and seemed to have the form of Disciples while they were taught by him for there were some among his Disciples who being compared with the other multitude were called his Disciples for they abode longer time then the multitude but being compared with others which were true Disciples they were not to be considered because they beleeved him but for a time and as I might say with a cold heat .... The flesh profiteth nothing ... the flesh that is to expound these words carnally profiteth not but are the occasion of scandal So then they who understood carnally the things spoken by Christ were offended Therefore he addeth The words I speak are spirit that is are spiritual and life having no fleshly thing and bringing eternal life Shewing that it is the excellency of the God-head to reveal these hid things he saith There be some among you who beleeve not when he saith Some he excepteth the Disciples On Cap. 10. He sheweth the sure tokens of a good Shepheard and of a Wolf ... and first of the pernicious Shepheard saying He entreth not by the dore that is by the Scriptures for he useth not the Scriptures and Prophets as witnesses for certainly the Scriptures are the dore by which we are brought unto God and these suffer not Wolves to enter for they forbid Hereticks that we may be secure and they give a reason of every thing therefore he is a theef who entreth not into the fold by the Scriptures and so is found by them .... Because the Scriptures are understood and opened by the Holy Spirit they do shew Christ unto us the Porter is justly expounded the Holy Spirit by whom as the Spirit of wisdom ann knowledge the Scriptures are opened and by them the Lord entreth to have a care of us and by them the Shepheard is known And the Sheep hear the voice of the Shepheard for because they had often called him a deceiver and they would through incredulity confirm this saying Doth any of the rulers beleeve in him Christ shews that they should not think him a deceiver though none of those beleeved in him but rather they should be cast out of the sheep-fold for saith he if I come in by the dore it is clear that I am the true Shepheard and ye which beleeve not in me seem not to be sheep On Cap. 12. speaking of the word Osanna he saith Out of these Texts any man may understand that the Scripture attributes salvation unto God only On Cap. 20. Though many signs of his resurrection were given yet these only are written and that not for ostentation or that the glory of the only begotten may be shewed but that ye may beleeve saith he What is the gain who reapeth it not Christ for what gain hath he that we beleeve But it redounds unto us for he saith That ye beleeving might have life through his name On Rom. 1. What righteousness can we have who are defiled with abomination and filthy deeds but God hath justified us not by our works but by faith On Cap. 3. If the Law had power to justifie what need had we of Christ If thou wilt say By what law is this glorying excluded is it by works seeing the Law commandeth He who doth these things shall live by them for these things did the Law of Moses command He saith Not but by the Law of faith which gives righteousness by grace and not by works You see how he calleth faith a law because this name was in such veneration amongst the Jews On Cap. 6. He calleth life grace and not a reward as if he had said Ye do not receive the reward of works but by grace are all these things given unto you through Christ which worketh and doth them all On Cap. 10. The righteousness of God is by faith which requires nothing glorious or grievous of us but all our hopes is on the grace of God On Cap. 11. If of works then no more of grace or else work were no more work if we be made acceptable unto God through works grace were superfluous but if grace be superfluous then must works also be taken away for where grace is working is not requisite and where working is no grace is required What then .... When he hath shewed what grace is and that it is the gift of God without the works of men he asserteth that the Israelites have not attained justification though they sought it because they sought it not rightly and they thought to have righteousness by works which could not be But saith he the election that is they which are chosen have attained it and by this word election he shews that the excellency of things to come and all other things are bestowed on men by the gift of God On Cap. 13 He the Apostle teacheth that all men whether a Priest or Monk or an Apostle should be subject unto Princes On Cap. 16. The Apostle teacheth that dissensions and scandals that is heresies are brought in by them which bring any doctrine besides the doctrine of the Apostles On 1 Cor. 3. Miracles are done very often for the profit of others and therefore are they done sometimes even by unworthy men Cap. 14. Signs are for unbeleevers for beleevers have no need of them seeing they do already beleeve ... but prophecies are profitable both to beleevers and unbeleevers ...... Behold how by degrees he proveth plainly that he who speaks with his tongue only and understands not doth the less good even to himself and this was the meaning of Basilius on this place ..... What then is more to be sought of God that we may pray in the Spirit that is with grace and with the mind that is with meditation to conceive what we should pray On 2 Cor. 4. That the excellency may be of the power of God and not of us that it may be clear saith the Apostle that the excellency of the
also that in the end of that Synod the Britan Bishops confessed that it was the right way of justice and righteousness which Augustine taught But it is clear from Beda that the Britans did oppose all that he spoke and they who said so were at the first meeting when Augustine had not discovered himself Likewise out of the Interrogatories that Augustine sent unto Gregory the I. and are with the answers in the end of Gregory's works it is easie to be seen that the first Arch-Bishop of Canterbury was no learned Clark but very superstitious and especially in the eighth answer that he was ambitious in that he did aim to have the Bishop of France subject unto him After the death of Augustine Laurence who did come from Rome with him took his charge he did invite the Scots dwelling in the same Island unto a Synod and thought to have found them meliores saith Beda lib. 2. cap. 4. readier to his mind than the Britans were but he found no less opposition by them for the Scots differed nothing from the Britans Dagan and Columban did refuse all communion with him and would not lodge in the same Inn where any Romish Bishop was If we compare all these premises we may see the cause why our Writers have spoken so diversly of Augustine some calling the English conversion a perversion and iâ—ebriation and others terming it a gracious conversion to wit when they consider how Pagans by the light of the Gospel were brought unto the faith though tainted with some errours they do with the Angels of Heaven rejoice in remembrance of that English happiness but when they consider that the old Professours of the ancient faith were by the importunity and ambition of Augustine and his successours inthralled in multitude of new inventions and in an unjust subjection yea and that so many were martyred by means at least by suggestion of Augustine justly have they termed this work of Augustine a perversion of the faith so giving this twofold censure in the spirit of discretion and not of contradiction even as Christ knew and approved the works of Ephesus but he had some things against her 2. The difference in observing Easter was thus The Romans in remembrance Difference for Easter of Christ's resurrection did observe the first Sunday after the full Moon of March and the Eastern Church as also the Britans kept the fourteenth day of the Moon on whatever day of the week it fell For this matter was no small debate between the Greek and Latine Churches long before as also in Britain about the year 657. betwixt Finnan a Scot and Bishop of Lindsfarn and Ronan another Scot and coming lately from Rome Finnan was so reverenced by the Romish faction that nothing was altered in his daies and he writ a book Proveteri Paschatos ritu Beda hist lib. 3. cap. 25. This jar was renewed about the year 670. by Wilfrid Bishop of York who had been at Rome Colman a Scot and Successour of Finnan and Cedda who afterwards was Bishop of York defend the old custom alledging as is before that this Island had received their rites from Asia and had kept them from the beginning of their conversion untill this time Wilfrid and Agilbert a Bishop and Agatho a Priest and James a Deacon said Rome should be preferred above Asia because the bones of Peter were at Rome Colman answereth that Anatolius and Eusebius Pamphili do evidently declare what were the rites of Asia and the same were received from John the Evangelist and were followed by Columba whom they could not deny to have been a good and devote man Wilfrid replieth The authority of Peter is greater for Christ said to him Thou art Peter and to thee will I give the keys of the Kingdom of Heaven Then another question was propounded concerning the shaving of the Clergy mens heads which the Scots did refuse But Beda hath not recorded the dispute In the end King Oswin said Seeing these rites were received by Saint Peter and now he is Porter of Heaven I will follow him lest he thrust me back when I come thither Beda loc cit When Colman saw that the authority of a rude Prince did oversway he would stay no longer but excluded his Bishoprick with Eata Abbot of Meilrose and thereafter he carried a Convent of Monks into one of the Isles Hebrides where they lived by the works of their hands Beda ibid. cap. 26. Wilfrid after that contest was accused of pride and misdemeanours but refused to answer and fled Then Theodore Arch-Bishop of Canterbury set another in his place thus the controversie for Easter was ended in England And to end it altogether after other contests about the year 716. Ecbert or Berect as some call him an English man did so prevail amongst the Scots that Easter was kept in the Isle Hu after the Romish manner the 24. of April but he died suddainly The suddainness of his death Beda lib. 5. cap. 23. calleth a confirmation of his doctrine He might as well have said The Lord did approve the fact of Lot's wife 3. About the year 600. Brude King of Peichts though a Christian had The Conversion of the Saxons in Britain conjunct Wars with Ethelfrid King of Northumberland against Aidan King of Scots and Malgo a Duke of the Britans The Scots did prevail with great loss The report is saith Buchan hist Scot. lib. 5. that Columba Boetius calleth him Colm Abbot of the Monastery in Colmkill or Jona did assure his fellows of the victory the same hour of the fight After some years Ethelfrid renewing his forces came against the Scots Aidan waited for the Britans in vain and was put to flight with great slaughter on both sides After that fight Columba died for grief and Aidan was so commoved for the unlucky success and for the want of good Columba and for fear of the apparent danger of Christians from that cruel Pagan that within few weeks he died Not long after Ethelfrid was killed by the Britans as is said before Edwin succeedeth him and thereafter was setled in the general government of the Saxons Then the friends of Ethelfrid amongst whom were his seven sons and one daughter fearing cruelty fled into Scotland King Eugenius the 4. son of Aidan not regarding the hostility of their fathers accepted them and caused them to be instructed in the Christian faith Edwin was slain in Battel an 633. by Penda King of Mercia and Kedwalla King of the Britans there was never a more cruel Battel in this Island for Penda pursued the new converted Christians and Kedwalla would destroy the Saxons wherefore their rage did spare neither age nor sex Buchan hist Then Northumberland was divided into two Kingdomes Osrich cousin german of King Edwin was King of Deira and Eanfrid or Andefrid the eldest son of Ethelfrid was King of Bervici or North part they were both Christians the one instructed by Paulin Bishop of York and the other
sins Here he expoundeth not that Text as the Rhemists and other late Papists do of a created Raphiel or other Angel and out of it they would prove the lawfullness of praying to Angels On Chap. 9. at the words And there arose a smoke out of the pit he saith That is the doctrine of wicked Hereticks is made manifest which is well compared unto smoke because it wants the light of truth and what in the Holy Scripture gives light unto the godly that poureth blindness upon Hereticks and they cease not to obscure the light of faith unto others ..... And there come locusts upon the earth to wit Disciples of errour come to deceive the earthly hearts of men for locusts neither walk forward as some wights neither do they flee as fowls because the Disciples of Hereticks and Hereticks themselves neither have upright faith that they may flee and seek heavenly things with the godly of whom Esaias saith Who are these which flee as Clouds nor have forward or right walking of works that they can say with the Psalmist He set my feet upon a Rock and directs my steps The locusts do leap and eat every green thing because they are lifted up with pride and kill so many souls as they can which have the greenness of faith ..... And it was commanded them that they should not hurt the grass .... Here the grass is taken in a good sense for it signifieth sucking ones which cannot eat solid meat but delight in the superfice of the Letter to whom the Apostle saith I could not speak unto you as spiritual men but as carnal ... And every green thing signifieth them who have made better progress who can now understand what John saith In the beginning was the word And the Trees are they who are perfect and strong in the faith because such can indure the wind of temptations .... But only the men which have not the sign of God in their fore-heads understand ye worthily because here are excluded not only those which are without the Church that is Pagans and Jews but also false Christians who have the sign in their body that is are baptized and are within the Church but with their works do defile the faith which they seem to have and therefore are hurt ..... seeing many do confess Christ in words only but having a form of godliness deny the power thereof they confess they know God but deny him by their works The Reader may judge whether in all this testimony he describeth not the Jesuits as if he had seen or had experience of them at least his words are contrary unto them for they especially do speak against the Scriptures and cease not to obscure them and so forth But especially mark how Haymo expounds The sign of God in their fore-heads whereas the Rhemists in their Annotations and others of that stamp do expound it of the sign of the Cross In lib. 6. on chap. 19. at the words I fell at his feet to worship .... he saith Because John saw him greater then himself he falling down would have worshipped him for here both the Angel and John take their own persons for whereas the Angel had said I am alpha and omega the first and the last he shews in this place that he was sent in the person of Christ when considering his own person he forbids that John do not worship him .... he saith See that is beware that thou do it not for I am thy fellow-servant for we both thou and I have one Lord and in nothing am I preferred above thee but in doctrine which I am sent to teach thee neither am I thy companion only but also of thy brethren to wit I profess my self the co-equal of all beleeving men which have the testimony of Jesus that is the faith of Jesus .... Worship God as if he had said Do not worship me who speak these words unto thee but him in whose person I appear How far differeth Haymo here from the Reformed Church And yet the Rhemists on that Text say The Protestants abuse this place and the example of the Angel forbidding Iohn to adore him ..... but in truth it makes for no such purpose but only warneth us that Divine honour and adoration due unto God alone may not be given unto Angels But we see that Haymo knew not any such distinction and he gives a reason why no Beleever should worship an Angel in any way In lib. 7. on the same chap. he saith If the first man had not sinned he had continued immortal but because he contemned God's command immediately he incurreth God's wrath and dieth A little after Haymo hath many significations of the word Sun in Scripture but he shews not that it signifieth the Pope At the last words of the Book he saith Observe this Book beginneth with grace and endeth in grace because both by prevening grace are we saved and by subsequent grace are we justified wherefore Paul also ordreth his Epistles unto the Churches in this manner that he beginneth with grace and closeth with grace He hath many such passages but these may serve for a tast of the doctrine of those times in the Church 19. Lupus was Abbot of the Monastery of Ferraria by the water Lupa running into Sene at the same time He writ several Epistles unto King Lewis to Hincmar c. which were Printed at Paris An. 1588. In the first Epistle he saith Now they are accounted troublesom who are desirous to learn and as if they were set in an high place the unlearned gaze on them continually and if they can espy any fault in them it is not called human frailty but it is imputed unto the quality of learning In the 2 and 4 Epistle He comforteth his Master Einhard after the death of his wife he speaks honourably of marriage and comfortably of the estate of the godly after this life without any mention of Purgatory or mass for the defunct and he interlaceth these sentences The word of God inlightneth the most obscure darkness of this life as it is said Thy word is a Lantern unto my feet The way of man is not in his own power but the footsteps of men are directed by God and the liberty of man's free-will hath altogether need of the help of God's grace When we are in any distress the more truly we are sensible of our frailty the more speedily should we run unto the help of God's mercy and it is sweetly said Where man's power faileth the help of God is present neither is this a long travel if we indeavour for he who calleth saying Come unto me who are weary he informeth them which come and without all doubt he crowneth them continuing in him Say with the famous and most sweet Augustine Give me Lord what thou biddest do and bid do what thou willest seeing God both prevenes and follows us that we may will or do any good In the 112 Epistle Let the worthiness
established in the Session In this manner they debate of Lectures and Sermons but no draught of article could be devised to please them all for the Prelats would curb the liberty of Friets and have them to depend on the Bishops but the Legats Of Sermons stood for the liberties granted by the Popes especially unto the Mendicants In this contention the Legats sent complaint unto Rome namely against Bracius Marcellus Bishop of Fisole and against the Bishop of Chioza craving that those two should be removed from Trent The Pope answered He will send order in convenient time concerning these two as for matters if they regard the petitions of Princes the Synod shal be confused and the resolutions shall be hard therefore they should proceed in orginal sin he forbids the Deputies to proceed in correcting the Vulgar Translation untill those in Rome had determined of their course The Legats obey the last point but fearing that the Imperialists would leave the Synod they treat in two congregations concerning the reforming of Sermons and the philosophical part of them decrees were framed as giving way unto the Bishosps yet so cunningly that the Friers had liberty still Then they come Of original sin to original sin The Imperialists said The Synod was assembled principaly to reduce Germany and the articles of difference can not be known but only unto him that sits at the stern of Germany therefore it were expedient to crave by Letters the opinion of the principal Prelats of that Nation or the Popâ—s Nuntio should speak of this with the Emperour The Legats commend the advice but intending to follow their instruction say They will inform the Nuntio and in the mean while articles may be gathered out of their books and debated for gain of time The Imperialists were â—atiffied hoping to put off the Sommer ere any thing were concluded So new articles were propounded as drawn out of Lutheran books but for the most part they were calumnies as the contradictory canons do shew The Divines would not speak of them in that order as they were propounded but spake first of Adams transgression what sin it was here how many heads so many opinions Then they enquired what is that sin derived from Adam Some alledging the authority of Augustin said It is concupiscence others following Anselm said It is the want of orginal righteousnes others conioyned them both and those were again divided some following Bonaventura gave the first place to concupiscence because it is positive others after Aquinas held that concupiscence is but the material part And because John Scotus had followed Anselm the Franciscans stood for his opinion They were more troubled about the propagation of it but all agreed that it is not by imitation only In the fourth place they all held that inclination to ill is not a sin Yet here the Franciscans fell upon their cardinal controversy with the Dominicans the Franciscans would have the blessed Virgin excepted expressly and the Dominicans would not Cardinal de Monte had much adoe to divert them from this point They all agree in the remission of original sin that it is taken away by baptism and that the soul is restored into the estate of innocency by an infused quality which they called original grace albeit the punishment do remain for exercise of the just Only Antonius Marinarus did oppose saying Concupiscence remaining in them who are baptized is verily a sin in itself but it is not accounted sin in them because it is covered with the righteousnes of Christ Soto joyned with him therefore others calling to minde that lately in a Sermon he had condemned all trust in works and had called the best works of the famous heathens splendida peccata he was suspected to be a Protestant They held the punishment of this sin to be only the want of blessednes excep Gregorius Ariminensis he alledged the authority of Augustin and therefore was called a Tormenter of children When the Bishops heard so many controversies among the Divines they knew not what to decern only they would condem the articles as they were propounded Marcus Viguerius Bishop of Sinigaglia Jerom General of the Augustinians and Vega a Franciscan said They can not condem an opinion as heretical unless they first declare what is trueth But the Prelats made no account of their words and were out of all hope to determin those school-points to the contentmen of all parties So they frame five canons and so many anathema's but the Dominicans and Franciscans could not be satisfied in the point of excepting the blessed Virgin untill direction was brought from Rome that they should not touch doctrines which may foster schism amongst themselves Then they were both stilled so that opinions be not preiudged Therefore it was added in the Decree They have no mind to comprehend the blessed Virgine and the Pope added The constitution of Sixtus 4. should be observed So whether the Imperialists would or not the fifth Session was held Iuny 17 the five decrees of doctrin and one having two parts concerning the reforming of Lectures and Sermons were read and the sixth Session was appointed to July 29. V. In the congregation it was propounded to speak first of justification Session 6. The Imperialists would delay it for the above named reasons but three Bishops and three Divines were named to frame articles In the congregation for reformation the residence of Pastors and Prelats was set a soot Concerning justification 25. Articles were brought some of works done before justification some of works after it and some of the essence of Of justification grace At the first none of the Divines knew what to say because the School-men had not handled that matter as the other of original sin untill they had ghessed about and then the Franciscans following Scotus said Works done by power of nature only deserve before God by way of congruity and God were uniust if he give not grace to the man who doth what he can The Dominicans following Thomas say No kind of merit goeth before grace and the very beginning of good works should be ascribed unto God as indeed congruous merite was never heard in the Church even when they had most to do against the Pelagians Concerning the works of grace all held that these are perfect and do merite salvation In the point of the essence of grace it was a common consideration that the word Grace in the first signification signifieth benevolence which in him who hath power brings forth necessarily a good effect and that is the gift which is also called grace They say The Protestants think so meanly of Gods Majesty that they restrain the word Grace unto the first signification And because some might say God can bestow no gift greater then his Son they said That benefit is common unto all men and it is fit he should bestow a particular benefite on severall persons and this is habituall grace or a spiritual quality
regard of the second sort Others ascribing predestination in all unto mans consent condemned both parts Who adhered unto Augustin said it was true in a compound sense but damnable in a divided sense This distinction was called dark though it was declared thus As he who moves can not stand still when he moves but he may at another time The 3 article The elect only are justified and the 6 article Those who are called and are not of the number of the elect never receive grace In these was admirable concorde saying It hath been alwayes the opinion of the Church that many receive grace and afterward loose it and are damned as Saul Salomon Luther As for the 6. that calling were an ungodly derision when those who are called and nothing wanting on their side are not admitted Against the 5 The justified can not fall from grace they brought the words of Ezekiel If the just leave his righteousnes c. and the example of David falling into adultery and of Peter denying Christ and they derided the foly of Zuinglius who said A just man can not fall from grace and yet sinneth in every work The other articles concerning the certainty of grace were condemned of temerity excepting extraordinary revelation When they came to frame decrees of those three particulares justification free-will and predestination it was hard to please all parties from the beginning of September untill the end of November scarcely passed one day in which the Legate took not some paines in changing some words as he was advised now by one party and then by another untill they were couched in this frame as â—hey are and then because of their ambiguity they pleased them all and the Superintendent Court of Rome also As for the Reformation the residence of Bishops was the only purpose and after much jangling an article was framed as the prelats would yet derogating nothing from no-residents except the inferior sort V In time of those disputes the Emperour prevailed in his warrs then the Pope being jealous thought to provide for himself before all Germany Variance concerning in the Synod were subdued he considered the Emperour might be along time busied there and so not able to vexe him with forces unless he could juduce the Protestants to come unto the Councel To dissolve the Councel it seemed too scandalous a remedy seing they had treated seven months and nothing was done or published Therefore he intends to publish the â—hings that were already digested and then the Protestants either will not come or shall be forced to accept and the chief controversies consisting in those points The victory were his own And it were sufficient to prove good for him that the Emperour would have had no controversies decided So as he directed at Trenta congregation was held January 3. 1547 the Imperialists oppose the holding of a Session nevertheless on the 13 day in the Session the Decrees were published and the next Session is to be held March 3. The same year So to the Dominican wrote three books de Natura et gratia as a Commentary on these Decrees of doctrine When these came abroad Vega a Franciscan set forth 15 greater books as a Commentary on the same Decrees They both allowed the anathematismes but in expounding the canons they were directly contradictory who reades them will marvell how those two leading men did not understand the sense of the Synod and Catharinus writing differently from them both gave at least occasionally all men to understand that the Synod agreed in words but never in sense Each party dedicates their books unto the Synod and printed apologies and antapologies making complaints that the adverse party did impute unto the Synod that which they never said and bringing testimonies of the Fathers to confirm their own opinion The Prelats were divided some neutrals said They knew no difference but allow the Decrees De Santa Cruce went with Vega and Catharinus De Monte was for the third party The Bishop of Biponto said in a Sermon The Synod was a congregated body and the Holy Ghost assisting them made them determin the truth though not understood by them as Cajaphas prophecied Others said God makes reprobates to prophecy without understanding but believers prophecy by illumination of their mind Others said Divines say uniformly Synodes do not deliberat of faith by Divine inspiration but by humane disquisition which the Spirit doth assist to keep them from errors so that they can not determine without understanding of the matter But truly they debating the contrary opinions when they were framing the decrees every one refused the words that were contrary unto his own mind and were all contented with the words which they thought appliable to his own opinion and they were not so curious in condemning the Protestants where-in they all did agree as what were said against themselves But in all these broils behold the hand of God! The Pope and the Emperour had contrary interests so had the Legates and the Prelats and so had the Dominicans and Franciscans even from their first beginning and could never agree so that the old phrase vatinianum odium was turned into Theologorum bellum when men would express an irreconcilable difference At that time all those parties professed an unity and yet were clashing one against another like flint-stones and God made the trueth to spark out from among them even against all their wills yea and to flash upon them when they were busiest to smother it VI. After that Session a general congregation was assembled the Session 7 next day to advise of the matter for the 7 Session In doctrine they resolve to follow the order of the Augustan Confession where the next point is of Ecclesiastical Ministery containing the authority of preaching and administring the sacraments Hence arises a controversy which of the two to debate first or both jointly The Legates fearing that in speaking of the first they might fall upon the authority of Councels and of the Pope enclined unto the reasons for beginning with the sacraments Concerning Reformation the chief points of not-residence were yet remaining here the Spanish Bishops and some others hoping to recover episcopal authority in their own Diocies as when the reservation of Benefices of Cases absolutions dispensations and the like were not known these I say brought many reasons to prove that residence of Bishops is de jure Divino and therefote the Pope can not call them from their charge neither dispence nor restrain their authority On the other side the Legates and others did cunningly shun that purpose and said His Holiness understanding to his great grief their former debates craves this question to be handled before himself at Rome and to assist the Synod with his counsel and because such is the Popes will no more speach should be of that particular but look to the Reformation of inconvenients which have caused the abuses of not-residence especially the plurality
because the Popish Party understood it that works are necessary to make up justification and to promerite salvation At last in a Conference at Altemburgh in the year 1568. the question was debated and they agreed in these terms New obedience and good works both external and internal are necessary unto believers and such who turn unto God But they could not condescend to use the words necessary unto salvation The Wittebergers said Works are necessary not indeed by necessity of efficiency but of presence and those of Jena denyed not the necessity of presence but they said Such a phrase should be shunned because of scandal and for fear of error or mistaking for why should we use dangerous words with the erroneous sophisters and then parget or plaster them with glosses when we have safer words 2. A more grievous contention was renewed for the Vbiquity of Christs body here I wil use the words of George Calixtus Professor in Julia in his Consultatio de Tolerantia Certainly seing the omnipresence of Christs flesh was not known nor heard in the vniversal Church even untill Stapulensis Luther it might yet have been not known albeit it were built upon a solide foundation and a necessity of believing it might have not been layd upon the vulgare or the learned And indeed but two passages one out of the book PERI TOU RETÃ’U and another ex Majore Confessione are the only at least the main whereupon Luther buildes the Vbiquity and that was done by him when he was earnest against his adversaries to establish any way the presence of the Lords body in the Eucharist the former book was published in the year 1527. and the other in the next year in the year 1529 by procurement of Philip the illustrious Landgrave of Hass was the Conference at Marburgh there Luther and Zuinglius agreed in all articles excep the Eucharist .... And Luther neither did judge nor press the omnipresence as a point of doctrin wherein he craved assent In the Confession of Ausburgh the third article is of those mysteries but with no or very slender touch of omnipresence Neither at that time nor any time following in the disputations between the Reformed and the Popish came the omnipresence into question or controversy therefore Luther suffered it to be buried in silence Yea and in the year 1537. when he wrote the articles of Smalcald he averred expressly that there was no controversy between him and the adversaries the Papists concerning the Trinity the Incarnation the Person of Christ seing said he we confesse the articles on both sides But what the Papists have taught or do teach concerning those articles may be known by their writings especially the vnanimous consent of the Schoolmen and seing in all these is not a jota concerning the omnipresence it is manifest also that Luther did leave it and prosess agreement in the doctrin of the Person of Christ with them who did not acknowledge vbuiquity ........ And so while Luther lived that question was asleep which some men did waken up again about the year 1562. of whom the principals were John Brâ—ntius and Jacob Andreae Neither have I pleasure nor is it necessary to repeat all the history but it is certain this later man spared no travell untill he persuaded some to embrace Vbiquity and forced it upon others and nevertheless the could not persuad all that embrace the Augustan Confession or as they speak the Lutherans not the Danes not the Holsatians nor those of Norinberg Helmstad and many more Therefore some of those who are called Lutherans are at this day for Vbiquity and against them are all other Christians both Greeks or of the East part of the world and Papists and Calvinians So far Calixtus For justifying his words concerning the Danes I add the testimony of Nic. Hemingius Professor of Divinity and Preacher in Coppenhaghen at that time In his Catechism he expounding the Article of Christs ascension saith This Article must be understood of Christs true body and the bodily placing thereof in heaven lest we think either that the humane nature in Christ is swallowd up by the Divine or that it is diffused into the whole world with the Divine seing both these do most openly deny Christs manhood Is not Christ every where Yes truly by communication of properties according to that Joh. 3. None ascends into heaven but he who came from heaven But it 's certain that when the Lord spake these words with Nicodemus his body was circumscribed on the earth wherefore the saying of Christ must be understood by communication of properties So Cyprian He ascended into heaven not where the Word God was not before but where the Word made flesh sat not before to wit by bodily placing Again he speaking against the errors concerning the Lords Supper saith What say you of them who say that the manhood is every where with the Godhead These for eschuing the error of them who deny that we receive the flesh and blood of the Lord in the Supper fall into this horrible error that they assert the manhood of Christ to be every where with the Godhead whose opinion is above in the Article of ascension clearly confuted and the Angel said plainly unto the women He is risen he is not here Here truly either the Angel lied which is horrible to think or they are deceived who say that the humanity of Christ is everywhere with the Divinity by which he filleth all things or is every where Also Paul saith Phil. 3. that our bodies shall be made like unto the glorious body of Christ But who daraver that our bodies shall be infinite that they may be every where Truly thus the trueth of humane nature should be destroyed Therefore neither was Christs body made infinite after his resurrection Moreover the Holy Fathers confess that Christs body is circumscribed For Nazianzen saith that the same Christ is circumscribed and uncircumscribed earthy and heavenly comprehensible and incomprehensible for that is the diversity of the two natures humane and Divine which Diversity because the Eutychians denyed they were justly condemned of heresy How then say the Catholicks that Christs body and blood is truly in the Supper The true body and blood of Christ are in the Supper together with the bread and wine not by conjunction of nature but Sacramental For Luther and the Holy Fathers testify that it is not carnal nor an including of the body in the bread or of the blood in the wine so that place and body touch one another and the place yields unto the body Wherefore unto this true presence of Christs body and blood in the Supper it is no way necessary that his manhood be every-where with the Godhead but it is enough to believe thaâ— as at the institution of the Supper the Lord sat with a circumscribed body and nevertheless he gave unto his disciples his body to be eaten and his blood to be drunken and that â—ruly according
to his words This is my body This is my blood So now sitting in the glory of Majesty he reaches by the hands of Ministers Such is his Divine virtue and power unto communicants his body and blood Therefore the Latine Church was wont to pray before the communion Let us lift up our hearts unto the Lord For as in the first institution of the Supper the Disciples had their eies fixed on the Lord who sitting at table reached unto them the Holy Supper So we should lift up our hearts unto the heavens unto him who sitting in the glory of Majesty reaches in the Supper by the hands of Ministers unto communicants his true body and blood that it may be the meat drink of the inward man who thereby is fed nurished and groweth unto everlasting life Whence Bernard speaking of the Supper saith This is the food not of the belly but of the soul for it is not given to repair the ruin of this life which is a vapor for a litle time but to confer eternal life unto the soul And as the water being sprinkled in Baptism hath done it's part so the bread eaten and the wine being drunken in the H. Supper have done their part but the spirituall virtue is possessed by faith and the verity of Christs body and blood is also maintained So Heming About the year 1571. this controversy waxed hote for in Witteberg Cas Cruciger the later Chr. Pezelius Fr. Widebram Henry Moller and others were against the Vbiquity and for it were these of Iena chiefly and with them were sundry other towns as Brunswic Luneburg c. In the same year Augustus the Elector of Saxony conveeneth the Divines of Witteberg and Leipsich into Dresda there they declared that they held no other doctrin but what was in the Confession of Ausburgh and agreeth with Luther and Melanthon's writings and they published their consent Against this consent Lucas Osiander and Selneccer and Jacob Andreiae did publish other books The Wittebergers wrote their Apology This contention waxeth hoter and hoter untill the year 1577. when George Count of Henneberg in a private conference said unto the Elector The Divines of Witteberg do foster some errors which can not be dissembled nor approved by the sincere Ministers of the Church neither is there hope of true peace among the followers of the Augustan Confession until these errours be noted and condemned The Elector answered I wish an harmony and that the corruptions were marked and that there were some beginning of so necessary and profitable a work I for my part will further it according to my power George undertook it At that time the Papists did upbraid them with their divisions and said There be so many parties among them of the Augustan Confession that if any would leave Papistry they know not unto what sect they shall cleave Osiandet histo Lib. 4. c. 2. shewes another ground of their variance that since the time of that unhappy Interim the corruptions and errors which began at that time could not be amended And it may be added that in all the periods of attempting reconciliations some did hold the points where-in they did agree at those several times and others would not accept them And Melanthon whose authority was much respected did for peace smooth his Common places in the year 1546. and again in the year 1558. for which cause the rigider sort called him a temporizer as also in the year 1552. he wrote a Confession of faith to have bin presented unto the the Councel at Trent This was and yet is called The Confession of Saxony and was subscribed also by the Ministers of Misnia In the year 1578. the Elector and the Count of Henneberg meet again at the marriage of Lewes Duke of Wurtembergh After the solemnity these three being together the Count shewes the Duke what conference had been before for removing the scandal of division then by common advice Lucas Osiander and Balthasar Bidembachius two Divines of Wurtembergh were appointed to pen some Overtures for removing those controversies Liber Concordiae This was done so privily that no other knew it but those Princes yea their Secretaries heard not of it When those two had written their judgement were assembled at Maulbron two Divines of Wurtembergh two of Hennebergh and one of Bada They examin and change as they thought expedient Osiand Lib. Cit. Cap. 3. Then their work was sent unto the Elector of Saxony and he cailed for Jacob Andreae Chemnitius and Selneccer and gave them the book they judge it too brief and enlarge it with other arguments and other questions This book was sent then unto sundry Vniversities and towns to be freely censured that if any thing were to be amended added or empaired they should admonish ingenvously Ibid. Cap. 4. The Electors of Saxony and Brandeburgh caused it to be subscribed by 8000. to wit by sundry Princes Imperial Towns and their Ministers and it was printed in the year 1580. with the title Liber Concordiae It was not examined in a publick Synod and was still conceiled from those Churches which did oppose Vbiquity and some within these Princes Dominions were displaced for refusing to subscribe it and without any reasoning So it turned into the Book of discord and made the greatest rent of all The book contained elleven Heads having first layd this ground that the books of the old and new Testament are the only rule whereby the doctrine of faith is to be judged and all other writtings may be vsed as witnesses only The first Head is of original sin where they teach that it is neither the nature nor any part of the nature of man but a corruption of nature leaving in man nothing sound or uncorrupt and can be known by the revealed word of God only II. of the free-will in the first act of regeneration that God worketh the conversion by the means of the word preached and by opening the heart to hearken so that it is the work of God only making man who is ignorant and unwilling to see and will III. Of righteousnes before God they declare it to be the righteousnes of Christ God-man for which God absolves us from our sins without any respect of the merite of our good works either by past present or to come And faith trusting in Christ and working by love is the only instrument whereby we apprehend the same Neither should a true believer doubt of the remission of his sins notwithstanding his sins of infirmity IV. Concerning good works they hold that these are not the cause of justification nor of eternall life but all men especially the regenerat are debters of good works yet so that they condem those positions Good works are necessary to salvation No man was ever saved without good works and it is impossible to be saved without good works And faith in Christ can not be lost and the elect do retain the Holy Ghost even though they fall into
undique et ano Etpene erupit qui tibi Carle cruor Non tuus iste cruor sanctorum at caede cruorem Quem ferus hausisti concoquere haud poteras III. So soon as Henry king of Poland heard of his Brothers death he Troubles of Henry â— returned privily and quickly and was crowned King of France He renewed the warres against the Reformed Church he took Mons Monmorancy and quartered him for Religion Nevertheless they increased in number for the Duke Alanchon the Kings Brother and the Duke of Condee joyned with them so that a peace was granted and proclamed with liberty of Religion in the year 1576 but that peace endured not long Then Henry king of Navar joyned with the Reformed again yet they were all in great danger in the year 1586. The Pope Sixtus 5. excommunicated the King of Navar and the Prince of Condee and declared them uncapable of the crown of France and ordered King Henry 3. to persue them with arms The King of Navar sent unto Frederik king of Denmark and unto the Princes of Germany for aid They sent their Ambassadors unto the King of France to interceed for the Protestants He returned answer that they should medle with his subiects no more then he did with theirs Wherefore those Princes assembled at Luneburgh where were also the Ambassadors of Navar England Scotland of the Duke of Pomer c. They concluded that the King of Navar should not be forsaken Chytrae Lib. 28. So they sent 5000. horse-men and 20000. foot but unhappily for the Guises and other confoederats in Liga aurea gave them the foil in Lorrain An. 1587. The next year Henry III. understood of the presumption and intention of the Guises and he called a Parliament professing that he would give the chief Commande of his Army against the Hugonots unto Henry Duke of Guise The man doubted of the Kings favor and yet upon those fair words he went unto the Parliament he was killed in his bedchamber and his body was first burnt then his asshes were thrown into Ligeris His brother Lewes a Cardinal was hang'd and his son with some Bishops were imprisoned Within twelve dayes the Queen-mother died through sorow for the death of the Guises Ibid. Behold how God then brought peace unto his Church They who before favoured the Guises secretly do then profess open rebellion against the King the Parisians create Charles Duke of Mayen and Brother of the Duke of Guise to be Governor of Paris and of the Isle of Francia the Sorbonists deny the kings authority and absolve all men from the oath of allegiance Many cities joyn themselves unto Duke Charles to wit Lions Roan Orleance Ambian c. The King assembleth the Nobility he proclames unto all his subiects pardon of all former trespasses if now they shall return into obedience and he threatneth loss of Goods and life if they return not Henry king of Navar craves pardon obtaines it and is made General of the Army against the traitors the Dukes of Mayen and Aumale in Aprile An. 1589. And the same sommer he granted by edict at Nantes Liberty of the Religion liberty unto the Reformed to assemble not only for exercise of their Religion in their churches but also for holding their Synods yearly and so to be free from the jurisdiction of Bishops Which liberty no king of France hath impeded untill this present time and unto all who were under the former Edicts of exile he restored their honors and goods upon their submission Then the followers of Duke Charles called the king an enemy of the Apostolical Roman Church and August 1. new style a Jacobin Monk having purchased leave to deliver a Letter unto the king stabbed him as he was reading the Letter in the belly with a poisoned knife the villan said he was commanded by an Angel to kill the tyrant and his death would bring peace into France The king feared not death at the first and immediatly dispatched Posts to all the chief parts of the realm giving them notice of what was done and exhorting them to constancy and loyalty as is due unto their Soverain Before midnight he apprehendes death and the next day he caused proclaim Henry king of Navar to be his heir After the Henry 4 King of France kings death the Peers of the realm then in the lieger require an oath of the king of Navar to defend the Roman Religion and he swore to maintain even to hazert of his life the Catholick Apostolical and Roman Religion within the kingdom of France and that he will make no change in the exercise thereof and for his own person he will obey the decrees of a godly and lawfull general or National Councel and promiseth to procure it with all diligence and he swear to permit no other Religion but what is already allowed untill peace being restored it shall be otherwise provided and he confirmed all the Officers of State On the other side these and the Ptinces of the blood the other Peers and many others acknowledge Henry 4. king of France and Navar and swear lojalty and fidelity unto him Then both he and they swear that they shall revenge the villanous murder of the late king and the disturbance of the realm against all the rebels Then the Duke Mayen being at that time called Duke of Guise and the king of Spain dealt with the Pope that the king of Navar should not be absolved from the former Sentence and that faction declares Charles Duke de Mayen king of France but the Senat of Paris not admitting that any should be king who were not of the blood royal he was not proclamed there In the year 1593. Henry 4. took his oath to defend the Roman Religion he wrot an abiuration of the doctrine of the Reformed Church and sent it unto the Pope then he received a pardon and the Popes blessing and was absolved in the Church of S. Denis by the arch Bishop of Bourges upon condition to embrace the Acts of the Councel of Trent and to cause them to be observed within his realms to hear Masse to choose Mary for his advocate before God to breed the young Prince of Condee in the Romish religion c. But though for earthly peace he professed Popery yet in the Parliament at Roan An. 1597. he gave liberty of Religion within his dominions One day he said unto a Noble man I saw you tooday at the Masse Yes said the other I will follow your Majesty The King replied But you shall not have the Crown of France for it IV. Some variances arose amongst them of the Augustan Confession The causes of variance amongst the Lutherans 1. Whereas in the year 1547. theâ— were pressed by the book called Interim to accept that article Good works are necessary unto salvation the Divines of â—itteberg for peace sake did yeeld unto it but those of Iena as being more wary thought good to wave that phrase