Collectanea Out of St. Gregory the Great, and St. Bernard the devout, against the Papists who adhere to the doctrine of the present Church of Rome, in the most fundamentall points betweene them and vs.

COLLECTANEA . OVT OF St GREGORY THE GREAT , AND St BERNARD THE Devout , against the Papists who adhere to the doctrine of the present Church of Rome , in the most fundamentall points betweene them and vs .

AVG. DE CIV . DEI Lib. 19. Cap. 27.

Iustitia nostra potius constat remissione peccatorum , quam perfectione virtutum .

AT OXFORD , Printed by IOHN LICHFIELD , and IAMES SHORT , Printers to the famous Vniversitie . 1618.

TO THE RIGHT WORSHIPFVLL , HIS VERY GOOD FRIEND , Mr GEOROE CHVRCHOWSE , Maior of the city of New Sarum in the County of Wiltes . To the Iustices , and Aldermen his Assistants ; and the whole incorporation there : IOHN PANKE wisheth the full fruition of diuine blessings , both in this and that other World to come .

I Hold it a ground apparant in reason ( good Mr Maior ) that euery euil is so much the greater euill , Tanto aliquod malum est pejus malum , quanto magis adimit de bono . Aug. by how much the more it with-draweth from good ; from which principle then , may vndoubtedly be drawen this following trueth , That they deserue ill of the Christian common wealth , who oppugne the faith by bringing in heresies , or when brought in by others , defend them , because the foundation being ruinous , it is of necessity , that whatsoeuer is thereupon built doeth fall ; Insomuch , that the most wisest adviser of mankind , our Lord and Saviour , willed his weake Disciples to beware of the Leauen of the Pharisies and Saduces , Mat. 16.11 . which is interpreted to be the doctrine they taught . From all which , thus much will appeare to all men , that they must bew are what , and of whom they heare : for as it is not possible to gather grapes of thornes , Mat. 7.16 . or figs of thistles , no more is it of new teachers wholesome doctrine . Ipsa doctrinae novitas est de se suspecta , quoniam Christus & Apostoli ejus sufficientem doctrinam ad vitam aeternam consequendam dederunt . Et rectè Tertullianus , Rectum est quod omnium est primum , adulterinum veró , quod novum est & posterius . Joh. 20.31 . Fides Catholica , quam indubiè tenere oportet , est ea quam sacrae literae tradunt . — quas Deus ipse manibus hominum scripsit . As they are new teachers , so is their doctrine noveltie , which euen in it selfe is to be suspected , because Christ and his Apostles deliuered sufficient doctrine for the attaining of euerlasting life : And as the holy Evangelist saith , These things are WRITTEN , that ye might beleeue , that Iesus is that Christ that Sonne of God , and that in beleeuing ye might haue life thorough his Name . Thus is that Catholike faith , which ought vndoubtedly to be held , that which the sacred Scriptures doe deliuer : With these we must sight against all novell doctrines . Those are the weapons , with which we must profligate and repel all humane inventions , God writing them by the hands of men . All Decrees of Councels , Decretals of Popes , Traditions of Churches , and all Writings else whatsoeuer , must giue place to them . The holy Scriptures are that Torrent or Brook , 1. Sam. L 7. out of which DAVID tooke the stones , with which he ouer-threw the mighty Goliah ; other testimonies without these , are as Sauls armour , more combersome , than serviceable ; as arguments drawen from humane wisdome : Finally , according to those Bookes of the Scriptures , ( saith S. Augustine ) we judge frankly of all other writings , Cont. Crescon . Grammat . lib. 2. cap. 31. whether they be of the faithfull , or vnfaithfull . Which if it be so , there ariseth yet another maine point to be marked ; That where the Scriptures are either locked vp from the people , that they may not exercise them by reading and meditating on them ; or where they are neglected & not opened by preaching , through the idlenesse of Pastors , there must needes appeare grosse ignorance in those that ought to be taught , and great sinne remaineth to them which should teach ; for those which do not heare , cannot learne ; which wanting , presently that evill enemy the Devill , ever ready to hurt , first perverting the affection , and then blinding the vnderstanding , drawing all men into all errors . This is so farre from any possibility of gaine-saying , that both sides , I meane , Papists and Protestants subscribe vnto it . And although ( God be praised for it ) that darke eclipse of the body of the Sunne , doeth not appeare in our Horizon , ( I meane in this famous Church of England ) yet are there parts beyond the Seas , which suffer that darknesse , and lye plunged in all those calamities , which are consequents of it . Contra heares : lib. 1. cap. 13. Touching this matter ( saith Alphonsus a Castro ) our owne Countrey of Spaine may minister vnto vs plentifull testimonies , in which , not aboue ten yeeres since , citra decem annos . He wrot this about the yere 1534. in that part of Cantabria , which now is called Navarra , and Biscaya , amongst them which inhabite the vplands , sundry errors are found , many superstitions , divers idolatries , insomuch that they worship the Devill himselfe , appcaring vnto them in forme of a Goate , which for certaine is knowne to bee practized by them in secret , these many yeeres . In which matter there are more weon en than men ; for that evil enemie knoweth by the first man , that it is easier to deceiue a woman than a man , and that she will faster hold the ill , to which at once she cleaueth . This same mischiefe , though not so great wee finde likewise in other parts of Spaine , in which the word of God is very seldome preached ; for there are amongst them many superstitions , heathenish customes , through no other cause appearing , but for want of Preachers . Thus farre he . By which relation , you and all men else may see the great miseries that follow the want of the word of God , where true Religion is asleepe , and the arch-enemy the Devill ruleth the affections , Practize the Word then by often reading . Lectio lecta placer , decies reperita placobit . Be exercised in hearing it preached . By which doing you shal be the better able to discerne and judge of all doctrines propounded ; for where do you reade in the holy Scriptures , or can you from thence conclude , That Lay men ( all except the Clergie ) should bee debarred from receiuing the Communion in both kindes , Thinke of these points , and inquire of them . of Bread , and Wine ? Or , that God euer commaunded Images to bee placed in Churches , to the intent they should be worshipped ? Or , that any sinne , as it is sinne , in its owne nature is veniall , and not worthy of eternal death ? Or , that wicked men miscreants and vnbeleevers , are true members of the Catholike Church ? Or , that they in receiving the Sacrament , doe feede vpon , & eate the true Body of Christ ? Or , that there is any fleshly and orall eating of the naturall Body of Christ in the Sacrament . Or , that Ignorance should be the mother of Devotion , that is , the more ignorant , the more devout . Or , that it belongeth to the Pope to graunt Indulgences and pardons to sinners , condonando illis poenam ad cuius toletantiam peccator obligabatur etiam remissa culpa . pardoning them the punishment , to the enduring whereof the offender is bound , even after the fault is forgiuen . For these I say , and a swarme of such new vpstart doctrines , thrust vpon you by the Church of Rome , consult with the Word of God , contained in the Bookes of the Old and New Testament , and you shall find no one step leading to them , but all the contrary , so neere are they to the curse that teach them . Touching some which points , and divers other maintained against vs , by the contrary erring partie , I haue for your further knowledge and instruction in this small treatise rested my selfe only vpon two famous Doctors of the Church St Gregory called the great , sometime Bishoppe of Rome , and St Bernard another Father though of later time , shewing that both these in many of the maine differences , and some of those of hie consequence , taught the same doctrine to their churches & hearers , which the church of England teacheth to hers . For the perfection & sufficiency of the Scripture without tradition . In the doctrine of merits , that no workes are meritorious , or worthie of the blisse of the life to come . That there is no faith without workes , and that faith only instifieth . That concupiscence is sinne in the first motions of it . Of the certainty of salvation in the elect . That there is no freedome in the will to good and holy actions , except it bee made free . Of the frivolous and vaine vsurped title , that the Pope should bee called Vniversall Bishop . That the Catholike Church which we beleeue in the Creed is the whole company of the elect only . Of the impossibility for any man how regenerate soeuer , to fulfill the law , now in his corrupt nature . That there is no inherent righteousnesse . in man , wherby he may be iustified before Gods tribunal , but the righteousnesse of Christ is imputed , being apprehended by Faith . Meditate by reading I pray you vpon these pointes , and you shall plainly see that the contrarie doctrines are at this day taught by the Church of Rome , not so much contrarie to vs , as they are to those which were taught formerly in lesse corrupt times , euen by the Church of Rome it selfe , so that it resteth strong on our parts to be maintained That we haue noe otherwise departed from the Church of Rome , than Rome hath from it selfe . Gregorie was Pope of Rome about the yeere of our redemption by Christ 600. so that whatsoeuer wee shall teach and find in him , we and he may well make it good against them . If he had his escapes & ouersights in some points of Doctrine , according as they were then creeping in , & doubtfully held , being of lesse moment and waight than those before mentioned ; & law no further cause of dissiking or disallowing them , than that time afforded him , in his owne iudgment : as we may not ioine with him , in the apprehending of them ; so are we not willing to giue any hard or vniust censure touching his person for teaching them ; But leauing both the builder , & that which he builded to their owne Master to stand or to fall , we are humbly to thank our great God for directing his knowledg such that it kept the maine foundation by Iesus Christ . Ch how sweetly doeth he sing that Gospel-like song ! The felicitie of the Saints is mercy God rendreth according to works , Mercy , not workes . Not for works . though not for the workes . To that blessed life wherein we shall line with God and of God , Our labour is not worthy our glory . no labour can be equalled , no workes can be compared . Our iust aduocate will in iudgment defend vs for iust , because wee know and accuse our selues to be vniust . Know you this readers , that this is Gregories doctrine , and you will not know the doctrine of the Councel of Trent , some 60. yeres since establish'd , and now held and maintained by Paulus Quintus the now Pope . St. Bernard the other Doctor proposed , liued in a time far more corrupt , yet still held & preached the maine points that wee doe . He was ( saith Bishop Iuell ) a Monk , anno Domini 1117. about 500. yeeres since . Iuel . art. 21. divis. 8. & lived at Claravallis in France about the same time that Thomas Becket liued in England . At which time , as it appeareth by his often complaints the Church of God was miserably defaced . For thus hee writeth , namely touching the Cleargie of Rome , Nihil integri est in Clero &c. In the whole Cleargie ( wherein hee concludeth the Pope , In Psalm . Qui habitat . the Cardinalls , the Bishops , and all the rest ) there is no part left sound . It remaineth now that the man of sinne , De converfione Pauli . that is Antichrist , be revealed . From the toppe to the toe , there is no health . The servants of Christ , now serue Antichrist . In Cant. Cantic . Therefore Bernard , living in a time of such corruption , and being carried away with the violence and tempest of the same , must needs in some things not see all . The most reverend Archbishop that now is , In his Graces answere to D. Hill. reas . 1. § 30. pag. 60.61 . and reas . 5. §. 28 saith thus also of him . Although hee saw not all things yet we finde in him saniorem partem a liberall profession of many good and sound points agreeable to the Gospell . Touching the matter of merit by good workes , for iustification by faith alone in Christ , for freewill , for certaine assurance of salvation in the death and by the strength of our Saviour , and for disliking then the vile life of the Cleargie , how cleare , how pregnant , how copious is he ? These things wee teach together with him , and notwithstanding his other slipps , we doubt not but his soule is with the Lord . He held the foundation by only faith in Christ , and that our best deeds are but via regni , non causa regnandi . The way to the kingdome , not the cause of raigning . Digress . 43. §. 42. pag. 298. Dr White in his Treatise of the way to the true Church , saith Bernard knewe not the present Romane faith . Hee was a Papist in none of the principall points of the religion . Hee held the sufficiencie of the Scripture without traditions . Iustification by faith alone . That our workes merit not . That no man can keepe the law . That a man , by the testimonie of Gods spirit within him , may be certaine of Grace . That there is no such freewill as the popish schoolemen teach . These , and such other testimonies haue these worthie pillers of our Church giuen , vnto that worthie and religious man Bernard . The places touching these points alleaged , you shal finde quoted at large by me , transcribed by my paines out of his owne workes , as they lie word for word , led there vnto by the learned workes , especially of your late right Reverend Bishop in his severall writings against Dr Bishop ; touching whom , since it did please God to call him so soone from you , I will say no more at this time but as Salomon saith : Prov. 10.7 . The memoriall of the iust shall bee blessed ; Psal. 112.16 . and the righteous shall be had in an everlasting remembrance ; And for your parts carry about with you this sentence of the wise man . Sapient . 4.13 . That though he departed from you soone , yet fulfilled he much time : Ostendent terris nunc tantum fata , neque vltra esse sinent . Aeneid . lib. 6. God as it were but shewing him vnto you , & then taking him away . The learned paines also taken by Dr Morton , the reverend Bishop of Chester in his treatise called the Protestants appeale , I haue vsed herein . Which two , haue for you and me , & all men else of our condition , trode such a beaten path , that it leadeth to the discovery of all the by-waies invented by the Church of Rome to hide that truth , which the Church of God hath ever found in the holy Scriptures , Councells , and Fathers , to the depressing of heresies . O blessed Bernard , Obserue Bern : Spirit . the spirit of God taught thee to teach , That eternall life is purchased by no merits , but is freely giuen . That the merits of men are such , that life everlasting is not due for them by right ; or that God should bee said to doe iniurie , except hee yeeld it them . Surely ( saith hee ) whatsoever is wanting to me of my selfe , I boldly take it vnto mee out of the bowels of my Lord , because they flowe out with mercy . My merit is the Lords mercy . Read O man in thine owne hart , read within thy selfe concerning thy selfe , the witnes of truth , & thou wilt iudge thy selfe vnworthy of commonlight . These and such other spake devout Bernard , but say the Papists so ? No , they write in a more loftie stile , they scorne intreatie or supplication . The Rhemists in their Annotations on the new Testament , Annot. in Mat. 6. v. 4. in Marc. 12. v. 21. in Rom. 2. v. 6. in Cor. 3. v. 8. & in Tim. Epist. 2. c. 4. v. 8. doe nothing so much as contrary this doctrine , pleading their workes to bee meritorious . Workes ( say they ) are the very cause of salvation , and fully worthie of everlasting life . Obserue the spirit of these men . The ioyes of heauen is the hire , wages for workes , which workes can bee no other , then the valure , desert , price , worth , and merit of the same . Againe , Heaven is our own right , bargained , and wrought for , & accordingly paid vnto vs , as our hire at the day of iudgement . Marke these , and tell me , whether there can be any greater opposition . It sufficeth for merit ( saith Bernard ) to knowe that merits are not sufficient ; nay , say the Rhemists . Know that good workes are so farre meritorious , Annot. in Hebr. 6. v. 10. that God should be vniust if he rendred not heauen for the same . Is this agreement with the Doctors and ancient Church ? O no beloued , they are seducers that teach such doctrine , and seduced are they that harken vnto them . Thus much I now thought good to say , to giue you some light , before you enter to reade the whole . Marke and obserue the margent notes with the text , and you shall discouer a number of blasphemies vttered by them against the Maiestie of GOD , as though they were men that knowe none of the mercies of God in Christ ; or if they doe know them , as if they needed them not , establish , as if they were ashamed to acknowledge them , a doctrine of the devise of their owne braine , as full of pride one way as it is of feare , anxiety , and doubt another way . J may not in this bee tedious vnto you , desirous to ende this speech I heartely pray the God of heauen to powre into your hearts the true feeling of all holy confort in the holy Ghost ; and multiplie his temporall blessings vpon you and yours , make your affaires quiet and peaceable to the increase of your outward welfare ; so to liue , that you feare God , and honour the King .

From the Close at Sarum this 24 Iunij . 1618. Yours in all loue , JOHN PANKE .

AN HVNDRED TESTIMONIES OF SAINT GREGORIE the Great , sometime Bishop of Rome , shewing that in all and every of them , he agreeth with the Protestants , against the doctrine now taught by his following successors , the Bishope of Rome .

§ I. What is meant by the Rocke . MAT. 16.

IN Petra Ecclesiae , hoc est , Lib. 3. Epist. 33. in confessione beati Petri. In the rock of the church , that is , in the confession of Peter .

Tu es Petrus , In 5. Psal. poenit . in illa verba , Initio tu Domine terram fundasti . By Ro●ke is meant Christ . They say Peter , and then the Pope . & super hanc Petram aedificabo Ecclesiam ) Ipse est enim Petra , à qua Petrus nomen accepit , & super quam Ecclesiam se aedificaturum dixit . Thou art Peter , and vpon this Rocke will I build my Church . For hee is the Rocke , from whence Peter received his name , and vpon whom hee said he would build his Church .

In sacriloquio quandò in singulari numero fundamentum dicitur , Lib. 28. in c. 38. Iob. c. 6. Christ the foundation . They say Peter , and then the Pope . nullus alius nisi Christus designatur . Wheresoeuer in holy Scripture , this word Foundation is found in the singular number , it signifieth Christ .

§. 2. Perfection and sufficiency of the Scripture .

QVid cor & animam Dei nisi sacram eius Scripturam accipimus . In 1. Reg. l. 2. c. 3. Mor. l. c. 16. The holy Scripture containeth the minde of God to vs . Ibid. lib. 18. cap. 14. All doctrine must be confirmed by Scripture . Per eam Deus loquitur omne quod vult . What is the holy Scripture but the Heart & Soule of God ; by it God speaketh all that hee will .

Eos ad sacrae authoritatis paginas vocat , ut si verè loqui desiderent , indè sumere debeant quid loquantur , &c. He calleth them to the Bookes of the holy Scripture , so that he that desireth to speake or preach truly , must take from thence that which he speaketh , and fetch the grounds of his matters , out of the sacred Bookes , that he may bring all that he speaketh , to the foundation of divine authority , & therevpon settle the buildings of his speech .

Sancti viri se consilijs Scripturae ex toto addicunt , ut videlicet nihil agant , In Cant. cap. 5. & in Ezech. hom. 15. & 9. All matters concerning faith and godlinesse are conteined in the holy Scripture . They say , we must look for a part thereof in traditions . All our armour against our ghostly enemies . nisi quod ex responso Scripturarum audiunt , &c. Holy men doe wholly addict themselues to the counsels or directions of the Scripture , namely so as to doe nothing , but they heare by aunswere of the Scripture , because of whatsoeuer doubts , aduice is sought for in the Scripture , it is there fully found , of all things without exception . And all our munition or armour , yea all things that doe edifie , all things that doe instruct , are contained therein .

§ 3. No merit in this life , but death .

IVsti perituros se absque ambiguitate praesciunt , Moral . lib. 8. cap. 9. No meriting of heaven by man . They say , yes , by good workes . si remotapietate iudicentur , &c. The just doe know before-hand , that they shall perish without doubt , if God set mercy aside in the judging of them , because even that which seemeth our just life is but sinne , if Gods mercy when hee judgeth it , doe not excuse the same .

Quod si illa sanctorum foelicitas misericordia est , In Psalm . poenit . 7. & non merit is acquiritur , ubi erit quod scriptum est , & tu reddes unicuique , secundum opera sua ? Eternall life is mercy only , and is not to be purchased or gained by merits . &c. If the felicity of the Saints be mercy , and be not obteined by merits , how shall that stand that is written , Thou shalt render vnto euery man according to his workes ? If it bee rendred according to workes , how shall it bee esteemed mercy ? The Papists mocke at this distinction in vs : but blush at it in Gregory . But it is one thing to render according to workes ; and another thing to render for the works themselues . For in that it is said , according to works , the very quality of the workes is vnderstood , so as that whose good workes shal appeare , his reward shal be glorious . For to that blessed life wherein we shall liue with God , and of God , no labour can bee equalied , In Ezechiel , hom. 7. O●●riustice is the imputation of iustice or righteousnesse without works : for we know & confesse our selues to be vniust as touching workes . no workes can be compared , for that the Apostle telleth vs . The sufferings of this time are not comparable in worth to the glory to come , that shall be reveiled on vs .

Iustus Advocatus noster justos nos defendet in judicio , quia nosmetipsos & cognoscimus & accusamus injustos . Non ergo in fletibus , non in actibus nostris , sed in advocati nostri allogatione confidamus . Our just Advocate , will in judgement defend vs for just , because wee know and accuse our selues to be vnjust : and therefore let vs not put confidence in our teares , or in our workes , but in our Advocates allegation or intercession for vs .

§ 4. No true faith without workes .

In Ezech. hom. 22. No separation betweene Faith and Workes saith Gregory : yes , say they , a man may haue true faith , without good workes . The true name of Faith is not appliable , where there is not Charity ioyned with it , neither can there be true beliefe . FIdem , spem , charitatem , atque operationem quamdiu in hac vita vivimus aequales sibi esse apud nosmetipsos invenimus . &c. We finde that faith , hope , charitie , & good workes , so long as here we liue are equall in vs : For looke how much we beleeue , so much also we loue , and how much we loue , so much wee presume of hope : Of faith and workes also , St Iohn confesseth , saying , He that saith , he knoweth God , and keepeth not his Commandements , is a lyar . For the knowledge of God appertaineth to faith , the keeping of the Commandements to workes . When therefore power and time , and place of working serueth , so much doth a man worke , as he knoweth God , and so much doth he shew himselfe to knowe God , where there is no loue . Justification before God , consisteth not in proceeding from Faith to Works , but in the continuation of Faith to Faith , yet this Faith cannot be separated from Charity and good Workes . as he worketh good things for Gods sake . Every one that is conversant in the exercise of this life , beleeueth so much as hee hopeth , and loueth ; and looke how much he beleeueth , hopeth , loueth , so much hee worketh .

§. 5. Concupiscence is sinne in the first motions of it .

Moral . lib. 14. c. 9. Concupiscence or Lust is sin , euen in the very habit , or first motions of it . ROm. 6.12 . Let not sinne raign in your mortall bodies , that yee should there vnto obey by the lust of it . Non ait non sit , sed non regnet , quia non esse non potest , non autem regnare in cordibus bonorum potest . The Apostle saith not , let it not bee , but let it not raigne , because it cannot but be , but it may be without a kingdome in the hearts of good men . Moral . lib. 21. cap. 3. The motion or sting of concupiscence , which is heere called vnlawfull desire or lust cannot bee avoyded of the Faithfull in this life , yet hath it not dominion ouer them , so that that motion or sting , euen the very temptation of Sin is Sin in vs , but without dominion . But contrary to this heere of Gregory , do they teach , that concupiscence is not Sin properly , but only called so by the Scripture . Mor. lib : 18. c. 5. Evill cogitation before consent , and without consent is sinne . They say no , not before consent come . To decline in thought is to fal into sinne . And againe . Peccatum in mortali corpore non esse , sed regnare probibuit , quia in carne corruptibili non regnare potest , sed non esse non potest . The Apostle for biddeth not sin to be , but not to raigne in our mortall bodie , because it may be without raigning in corruptible flesh , but it cannot but be there . For even to bee tempted of sinne , is sinne vnto it ; which because we cannot bee altogether without so long as we liue here , the holy preaching ▪ for that it cannot fully expell and driue it out , taketh away from it the kingdome out of the habitation of our hearts , that albeit vnlawfull desire , as a theefe doe privily thrust in it selfe many times amongst our good thoughts , though it enter into vs , yet may not haue dominion ouer vs .

Sciendum est quod sunt peccata quae à iustis vitari possunt , & sunt nonnulla quae etiam à iustis vitari non possunt . &c. Wee are to know , that there are sinnes which the iust may avoid , and there are sinnes which cannot be avoided in them . For whose heart is their abiding in this corruptible flesh that doth not fall by sinister thought , though he be not drowned so farre as to the pit of consent : and yet the very cogitation of evill things is sin , albeit whilest the cogitation is resisted , the minde is deliuered from its own confusion . The mind therefore of the iust , although it bee free from evill worke , yet sometime falleth by evill thought ; it falleth into sinne , because there is a declining , at least in thought , and yet it hath not whence afterwards with teares to reproue it selfe , because it first recouereth it selfe , before it fall by consent .

In 1. reg. l. 6. c. 2. prope finem . Here is the root , originall sin still dwelling and abiding in vs , and the motion of the flesh , the immediate effect there of it self also sin . They teach contrary , that originall sinne doth not remain after baptisme ; and also that that which remaineth is no sinne . Rom. 7.17 . Now it is not I that doe it , but sinne that dwelleth in me . Peccatum , quod se non operari perhibuit motum carnis intellexit ; Peccatum autem in se inhabitans originalem culpam &c. By the sinne ( saith Gregory ) which the Apostle saith he worketh not , hee meaneth the motion of the flesh ; and by sinne dwelling in him he meaneth originall sinne ; and of originall sinne is caused the sinne of the motion of the flesh ; that sinne continuing in vs , cannot now by the power of any teacher be destroyed .

Psal. 51.5 . Behold I was shapen in iniquitie , and in sinne hath my mother conceiued me . Nam cum Propheta dicat ecce in iniquitatibus &c. In Evang. hom. 3 Wee are not in the world without the sinne , we brought into the world . Sine culpa in mundo esse non potuit , qui in mundum cum culpa venit . The Prophet ( saith Gregory ) could not be without sinne in this world , who came with sinne into the world ; and expoundeth his words to this effect . Opus est domine vt miserearis quia ab ineunte vitae primor dio in peccati foveam incidi , In Psal. poenit . 4. We haue stil that remaining in vs for which wee must craue pardon at Gods hands . How teacheth the church of Rome now : that in the regenerate there is nothing that God hateth ; nothing to stay them from entring into heaven . & concupiscentiae carnalis sordibus inquinata nativitatis meae initia contraxi . Lord I haue need that thou haue mercy vpon me because even from the beginning of my life , I am fallen into the pit of sinne , and haue drawne my first breath , defiled with the vncleanesse of carnall concupiscence , not only that iniquitie which I haue lately committed abideth in me ; I haue also in me for thee to pardon of the iniquity of old .

§. 6. The certaintie of salvation in the elect .

Mor. lib. 28. c. 7. The spirit of adoption giueth witnesse to the faithfull , that they are the sons of God . INter haec etiam qui redemit , non relinquit &c. Novit enim conditor noster quando exurgere persecutionis procellam sinat , quando exurgentem reprimat &c. Amidst persecutions ( saith Gregory vpon 1. Cor. 10.13 . ) he that hath redeemed vs , doth not forsake vs , our creator knoweth when to suffer the storme to arise , & when to stay it from rising . Hee knoweth how to restraine that for our safegard , Ibid. l. 29. c. 12. Against the doctrine of doubting and the vncertainety of salvation . But they teach that the holy spirit doth not beare vs witnes absolutely and assuredly , that we are the sonnes of God , but vnder a condition which is not certain viz. if wee continue suffering . which he suffereth for the exercising of vs to go forth against vs , that the raging storme may wash vs , and not drowne vs . Againe , God so dispenseth & ordereth ( saith he ) the temptations of the adversarie , as that they come not too many at once , or that those onely which may bee borne , doe touch the soule which God hath inlightned , that albe it by the heat of the touch thereof they torment vs , yet they may not by burning wast and consume vs .

Propheta intuens tantos hoc Ecclesia tempore specie tenus credere quantos nimirum certum est electorum numerum summamque transire &c. Etiam hiad fidem specie tenus regniveniunt . Ibid. l. 25. cap 8. They that fall away though in respect of outward shew and profession they be said for a time to beleeue , yet because their faith hath no roote , they never haue true faith . The Prophet perceaued so many in this time of the church to beleeue only in shew , that verily they passed the number of the elect ; For they who are not of the number of the elect , doe beleeue bur in shew , and come to the faith of the kingdome in shewe . And againe . Aurum quod pravis eius persuasionibus sterni quasi lutum potuerit , aurum antè Dei oculos nunquam fuie . The gold , Ibid. l. 34. c. 13. We must not assure our seluer only by confidence of outward calling , but the assurance must arise from the effect and testimony of inward grace . which by Sathans wicked suggestions , commeth to bee troden vnder foote like dirt , was never gold in gods sight ; For they that can be seduced never to returne againe , seeme to loose holinesse which they had after a sort before the eies of men , but indeed never had it in the sight of God .

Quorum casus vtilitate non modica electorum profectibus seruit , Mor. l. 34. c. 13. When we see the falls of them that fall away we are moued thereby not to trust in our selues but to depend vpon God only . quia illorum lapsum dum conspiciunt de suo statu contremiscunt & ruina quae illos damnat istos humiliat , &c. The fall of which ( worldlings , or carnall men ) yeeldeth no small benefit for the furtherance of the elect , because while they see the fall of them they tremble as touching their owne estate , & the ruine which condemneth the one , is the humiliation of the other . For they learne to trust in the defence of him who helpeth from aboue , In 1. Reg. lib. 1. c. 1. moral . This is the assurance of the faithfull , even an vndoubted beleefe , and knowledge that the heavenly citie is theirs . whilst they see others fall by resting on their owne strength .

Quam familiariter diligit , suam esse induhitanter credit ; suam namque hanc civitatem esse cognoverat quidicebat , scimus quia si terrestris nostra domus &c. Which heavenly citie Ierusalem , which is aboue , whosoever intirely loueth , doth vndoubtedly beleeue it is his owne ; for hee knewe this citie to be his that said , we knowe that if our earthly house of this habitation bee dissolued , we haue a building which is of God , a house not made with hands eternall in heauen .

§. 7. The good works and sufferings of this life are not meritorious , The like is before in the questions of merit . § 3. or worthy of the blesse of the life to come .

A Pud eum districtè iudicati , ipsi quoqui maculas inquinationis habent , quiper munditiam sanctitatis lucent . Even they who shine in puritie of holinesse , Our merit is the Lords shewing mercy . haue also their spots of filthinesse , if they bee strictly and narrowly iudged .

Quantalibet iustitia polleant , Ibid. cap. 21. ne quaquam sibi ad innocentiam vel electi sufficiant , si in indicio districte requirantur . The Papists now talke of nothing so much , as of meriting or deferuing of heaven . Ibid. l. 9. c. 18. Heauen is the reward , hire , & repaiment for good workes say they . No , saith Gregory , whom will yee beleeue . The very elect howsoever they exell in righteousnesse , haue not sufficient in them for innocency if in iudgement they bee strictly dealt withall .

Siremota pietate discutimur , opus nostrum poena dignum est , quod nos remunerari praestolamur . Restat vt post quam bonum opus agitur lachrymae expiationis exquirantur quatenus ad aeterna praemia meritum recti operis subvehat humilias postulationnis . If wee bee iudged without mercy , Mans workes done by Christs grace , doe condignly , or worthely deserue eternall ioy . No , saith Gregory , our best workes are worthie to be punished , and subiect to perish if God deale severely & strictly with vs . If amidst our good workes , it be by humble prayer and request that wee obtaine the eternal reward ? what religion haue the Papists that plead for the worthines of our works ? and deride vs when we say that our good workes are not worthy of the glory that is to come . Ibid. l. 9. cap. 11. for Iob. Ibid. in Psalm . poenit 1. for David , our worke is worthie of punishment ; which we exspect to haue rewarded , and therefore the teares of expiation are to be required , that humility of prayer may lift vp the merit of good worke to the obtaining of everlasting reward . And to the same effect hee maketh the holy man Iob to say , Et si ad opus virtutis excrevero , ad vitam non ex meritis sed ex venia convalesco . Albeit I growe to the worke of vertue , yet I availe not to life by merits , but by pardon and favour . And so he bringeth in David , saying , Non de meis meritis confidens vt me falvum facias supplico , sed de sola misericordia tua praesumens impetrare quod misericordia tua praesumens impetrare quod de meis meritis non spero . I pray thee to saue me , not trusting in my owne merits , but presuming to obtaine that of thy mercy only , which I haue no hope of by my owne merits .

a a Mot. l. 1. c. 17. Quid est quod in hac vita sine quavis tenuissimi contagij iniquitate peragatur ? b b Lib. 31. Cap. 5. Electi quamdiu in hac vita sunt sine quantulocunque culpae contagio esse non possunt . c c Lib. 32. cap. 4. Nullus in hac vita ita perfectus est vt quamlibet Deo devotus sit , inter ipsa quantumcunque pia vota non peccet . d d Lib. 35. cap. 16 Si de his divinitus districte discutimur , quis inter ista remanet salutis locus quando & mala nestra pura mala sunt , If our good works cannot be purely good , if all that we doe be polluted and defiled with the contagion of sinne , if God by the eye of his severe iudgement doe strictly view and behold the same , then cannot any good workes of ours bee truely said to bee worthie of the heavenly glory . Bernard de grat . & lib. arbit. in fine . & bona quae nos habere credimus pura bona esse nequaquam possunt ? What is there that can bee done in this life , without some defilement of secret contagion ? The elect so long as they are in this life cannot be without some contagion of sinne . There is none so perfect in this life howsoeuer devoted vnto God , that doth not sinne amidst his most holy and religious desires . If God doe narrowly sift our doings , what place is there left for salvation , when our evill doings are meerely evill , but the good things we beleeue we haue , cannot be purely good .

2. Tim. 4.8 . Henceforth is laid vp for me a crowne of iustice , which God that iust iudge will render vnto me at that day . Est ergo quam Paulus expectat corona iustitiae , Contrary to this , doth the Church of Rome now teach saying , that if God as a just iudge render the ioyes of heauen as a crowne of iustice then were they before iustly deserued , and the suffering of them that deserued them were in iust proportion worthy of them . Is not this worthy doctrine ? Greg. Mor. l. 24. cap. 5. sed iustitiae Dei non suae ; Iustum est quippe , vt reddat quod debet . Debet autem quod pollicitus est , & hac est iustitia , de qua praesumit Apostolus , promissio Dei . It is a crowne of Iustice which St Paul expecteth , but of Gods iustice , not his owne ; For it is iust that God pay that which he oweth , and he oweth that which hee promiseth , and this is the Iustice whereof the Apostle presumeth , even the promise of God . Againe . Iustitiae nostra dicitur , non quae ex nostro nostra est sed quae divina largitate fit nostra . It is called our instice ( saith Gregory ) not which is not ours as of our owne , but which by the gift of God be commeth ours .

Qui nihil boni sibi , sed toutum gratiae Dei tribuunt , In crowning our iustice , it is verified which is said in holy scripture : Hee crowneth thee in mercy and louing kindnesse . In Psalm Poenit. 7. It is not grace that doth all , say the Papists now . The iust doe attribute all to grace , faith Gregory . scientes se nihil habere quod non acceperunt ; hac enim operatus est in eis , is qui vasa misericordiae fecit eos . The elect and faithful attribute no good to themselues , but all wholy to the grace of God ; knowing that they haue nothing that they haue not receaued , for hee hath wrought it in them , who hath made them vessells of his mercy .

Praeveniens gratia liberum in eo arbitrium focerat in bono , In Ezec hom. 9. This did Gregory speake of S. Paule , and the same is true in vs . libero arbitrio eandem gratiam est subsecutus in opere . The preventing grace of God maketh the will free in that that is good , & then we by free will doe in worke followe the same grace .

§. 8. There is no freedome in the will , to good & holy actions , except it be made free .

SVperna pietas prius agit in nobis aliquid sine nobis , Greg. Mor. lib. 16. cap. 10. We haue no power in nature to follow when grace doth lead . Idem . ibid. When God by conversion hath reformed our wil and wrought in vs the loue of righteousnesse , we by this work of grace in vs doe thenceforth apply our selues to worke with grace , and the worke that wee do is Gods work and it is our worke , yet no otherwise ours but that by the gift of God it is wrought in vs , and so becommeth ours . vt subsequente quoque nostro libero arbitrio bonum quod iam appetimus agat nobiscum . The heavenly grace doth first of all without vs worke somewhat in vs that our freewill following , he may do with vs that good , wherevnto wee are now become willing .

Divina nos bonit as vt innocentes faciat praevenit , eandem gratiam nostrum liberum arbitrium sequitur . The goodnes of God preventeth vs to make vs innocent , and our freewill followeth the same grace .

Quod verba praedicationis Dei ab auribus ad corda descendunt , solo divino munere agitur &c. Per internam gratiam solus omnipotens Deus praedicantium verbis ad corda audientium invisibiliter aditum praestat . Insomuch that the words of the preacher , doe descend from the eare to the heart , it commeth to passe by the onely gift of God who by inward grace invisibly giueth passage for the wordes of the preacher to the harts of them that heare .

Ipsa perfectio nostra culpa non caret nisi hanc severus iudex in subtili lance examinis misericorditer penset . Mor. lib. 5. cap. 9 All our righteousnesse if it bee narrowly sifted , is found vniust , and defective . Our very perfection is not free from blame , vniesse God in the precise ballance of his merciful examination do mercifully weigh the same .

§. 9. Our righteousnesse is Christs righteousnesse . Mor. lib. 3. c. 11. The righteousnes of the law , is not fulfilled in vs , but vpon our true repentance , God reputeth vs innocent for Christs sake

PEr hoc cuncta iustificat quod eum qui sine peccato est pro peccatoribus damnat . God through Christ doth iustifie vs , because for vs sinners , hee condemned him who was without sinne .

Iustus advocatus noster iustos nos defendet in iudicio quia nosmet ipsos & cognoscamus & accusamus iniustos . In Ezec. hom. 7. idem in Evang. hom. 25. The Papists now speake of a righteousnesse inherent : which Gregory never thought of . Paratus est Deus poenitentiam nostram nobis ad innocentiam deputare . Our iust advocate will in iudgement defend vs for iust , if we know and accuse our selues to be vniust ; God being ready for his sonnes sake to repute vnto vs our penitency for innocencie .

§. 10. Faith excludeth not all feare and doubt .

FIdes ipsa quae ad bona alia capescenda nos imbuit , Mor. l. 22. c. 14. There may bee a godly feare which is a distrust of our selues but the godly cannot haue a doubtfull feare which is distrust full of God . plerunque in exordijs suis nutat & solida est ; & iam certissimè habetur , & tamen de eius fiducia adhuc sub dubitatione trepidatur : Pars namque eius prius accipitur ut in nobis postmodum perfectè compleatur . Faith it selfe which seasoneth vs to the receiuing of other graces , commonly in the beginning thereof is both wavering and sound ; wee already most certeinely haue it , and yet of the assurance thereof we feare and doubt : For we first receiue a part of it , that it may bee afterward perfectly fulfilled in vs . Greg. Ibid. Faith and vnbeleefe , certaintie and vncertaintie , assurance and doubt may be blended together in one and the same man , why doth the Church of Rome now teach the contrary , saying that faith excludeth all feare and doubt . The Scripture indeed commending a feare vnto vs , doth not meane a doubting feare , such as is contrary to assurance of faith , but such as is contrary to presumption & pride , and trust in our selves , & imparteth humlity , lowlines of mind , distrust of our owne strength , that we mày relie vpon the strength and power of God . Mor. lib. 10. c. 8. Idem ibid. He bringeth for example hereof , the poore man in the Gospell to whom Christ said , Marke 9. v. 23.24 . If thou canst beleeue , all things are possible to him that beleeueth . And he answered ; Lord I beleeue , helpe my vnbeliefe . Vno eodemque tempore clamabat se etiam credere & adhuc ex incredulitate dubitare . At one and the same time ( saith he ) he cryed that hee did beleeue , & yet still did doubt by vnbeliefe . Vno eodemque tempore is qui nec dum perfectè crediderat simul & credebat , & incredulus erat . At one and the same time ( saith hee in another place ) hee which did not perfectly beleeue , did both beleeue , and was also vnbeleeuing . And yet in another place he saith . Saepè conting it ut fides jam in mente vigeat , sed tamen ex parte aliqua in dubietate contabescat . Vnam eandemque mentem & certitudo solidae fidei roborat , & tamen ex aliquantula mutabilitate perfidiae aura dubietatis versat . It often falleth out , that faith now is growing in the minde , and yet by doubting it languisheth in in some part ; that certainery of sound faith strengthened one and the same mind , which notwithstanding the winde of doubtfulnesse shaketh by some mutability of vnbeliefe , as namely saith hee of the man before mentioned . Per fidem sperans , & per infidelitatem fluctuans dicebat , &c. et exorare certus iam per fidem coeperat , & adhuc incertus undas perfidiae ex incredulitate tolerabat . Hoping by faith , and wavering by vnbeliefe , he said , Lord I beleeue , helpe my vnbeliefe . He hoped in faith , yet wavered in vnbeliefe . He beganne to pray ( saith he ) certaine now by faith and yet being vncertaine hee bare the waues of vnbeliefe .

§. 11. There is no Purgatory or third Place after this life .

HOc de igne tribulationis in hac nobis vita adhibito potest intelligi . Dial. 4. c. 39. Then it is no proofe for warrant of a Purgatory after this life . Mor. super Iob lib. 8. c. 8. If after death there be no deliverance , if there bee no change , but as the Angell either good or had receiveth the Soule out of the body , so it continueth for euer , either exalted in ioy or drowned in punishment : then there can bee no Purgatory , then there can be nothing but either heauen or hell , where they that come shall abide for ever . Lib. 7. indic. 2. epist. 111. Heere is no place for Purgatory , for heere he teacheth vs to beleeue , that the faithfull in death do attaine to true life , and that their passage from this world is to a better , neither doth he acknowledge any vse of Prayers , Masses , Trentals , and other offices and obsequies for the dead , who saith that our devotion and loue yeeldeth no fruit or profit to them . The fire spoken of in S. Paul . 1 Corinth. 3.13 . may be vnderstood of the fire of tribulation , applied vnto vs in this life .

Quem nequaquam modò misericordia eripit , sola post praesens seculum iusticia addicit , &c. Whom Mercy now deliuereth not , him Iustice onely after this world imprisoneth . Heereof Salomon saith , that in whatsoeuer place the tree falleth , whether toward the South , or towards the North , there it shal be ; because at the time of a mans death , either the good Spirit , or the evill spirit , shall receiue the Soule going from the Body , he shall hold it with him for euer , without any change , that neither being exalted , it can come downe to punishment ; nor being drowned in eternall punishments , can thence-forth rise to any remedy of salvation .

Gregory writeth an Epistle to his friend Aregius a Bishop , to comfort him , wherein it is worthy to be observed , how constantly hee carrieth himselfe to the doctrine of the Scriptures . Amongst other words we reade these , Indecens est de illis taedio afflictionis addici , quos credendum est ad veram vitam moriendo pervenisse , &c. It is vndecent for vs to giue our selues to long affliction of sorrow for them , whom we are to beleeue to haue come by death vnto the true life . They haue haply iust excuse of long sorrow , who know not any other life , who doe not beleeue the passage from this world , to bee to a better World , but we who know , who beleeue and teach this , are not to be too heavy for the dead , lest that which with others carrieth a shew of piety , be to vs rather a mater of blame . For it is in a maner a kind of distrust to be tormented with heavinesse , contrary to that which hee himselfe doth teach . And then citing the words of Saint Paul , 1. Thess. 4.13 . addeth . This therfore seeing we know , we are to haue a care , as I haue said , not to bee afflicted for the dead , but to bestow our affection vpon the living , to whom our piety or devotion may be profitable , and our loue may yeeld fruite .

§ 12. No carrying about of the Reliques of the Saints .

IN Romanis & totius Occidentis partibus omninò intolerabile est atque sacrilegum , Lib. 3. epist. 30 Is the doctrine of the Church of Rome , the same that it was of old ? They now pull the Reliques from the bodies of their imagined Saints and martyrs : they vnbury them out of their graues , kisse them , and carry them about , all which Gregory heere misliketh . si sanctorum corpora tangere quisquam fortasse praesumpserit , certum est quia haec temeritas impunita nullo modo remanebit . In the Romane Church , and the whole Westerne parts , it was a thing altogether intolerable , and a matter of sacriledge , to presume to touch the bodies of the Saints ; and if any man doe presume so to do , certaine it is , that his rashnesse shall by no meanes remaine vnpunished . And then hauing shewed divers examples of them , who adventuring too neere to the stirring or touching the Bodies of some holy Persons , were thereupon greatly frighted , or by death miscaried , he concludeth , Who then knowing these things can be so rash , as that he will presume , I will not say , to touch the Bodies of such , but in any sort to looke vpon them .

§. 13. The Faith and Religion of the New Testament , differeth not in substance from the Old .

In Evangel. hom. 19. The church before Christ , was a part of that Church which hath beene called Catholike since Christs time If our faith be the same with the faith of the fathers of the old testament , then must it needs bee the Catholike faith . Idem in Ezec. hom. 15. The catholike Church is now vnderstoode to containe all the faithful from the beginning of the world to the end . Of the catholike Church , there is but one body and one spirite which quickneth that body , and one faith wherby we are all partakers of that spirit . In psal. paenit . 5. Whether we respect them that were before the incarnation of Christ , or them that come after , they both make but one body , and therefore the holy Ghost as the Soule is but one and the same to both . In Ezech. hom. 16. HAbet vineam universalem scilicet Ecclesiam , quae ab Abel iusto , usque ad ultimum electum , qui in fine mundi nasciturus est quot sanctos pertulit , quasi tot palmites misit . God hath his Vineyard , even the Vniversall Church , which yeeldeth so many branches as it bringerh forth Saints from righteous Abel , vnto the last Elect that shal be borne in the end of the world .

Vna est Ecclesia electorum praecedentium atque sequentium . Praetered omnes fideles qui ab Adam , in hunc usque diem fuerunt , quive futuri sunt quamdiu mundus durabit , veram fidem profitentes ad candem Ecclesiam pertinent . There is but one Church of the Elect , both before and since the time of Christ : moreover , all the Faithfull who haue beene from Adam till this day , and shall bee to the Worlds end , professing the true Faith , doe belong vnto the Catholike Church .

Sicut est una anima quae diversa corporis membra vivificat : ita totam simul Ecclesiam unus Spiritus Sanctus vegetat & illustrat . As it is but one Soule which quickneth the divers members of the body , so one holy Spirit giveth life and light to the whole Church .

Eadem fides , spes , charitas in antiquis patribus quae in novis doctoribus fuit . In the old Father was the faith , hope , and charity , as in the new teachers , namely the Apostles and the rest .

Quod apud nos valet aqua baptismatis , Mor. l. 4. c. 3. hoc egit apud veteres vel pro maioribus virtus sacrificij , vel pro his qui ex Abrahae stirpe prodierant mysterium circumcisionis . Looke what the Water of Baptisme availeth with vs , The Fathers of the Old Testament had the grace and effect of Baptisme as well as we . the same with the old Fathers did either faith onely for Infants , or for them of elder yeeres the power of sacrifice , or for them that came of the stocke of Abraham , the Sacrament of Circumcision .

Sive hi qui electi in Testamento Veteri fuerunt , sive hi qui in Novo Testamento secuti sunt , nimirum constat , In Ezech. hom. 16. quia omnes ex amore Trinitatis accensi sunt , &c. Ad veram speciem ex Trinitatis sunt cognitione decorati . Whether we respect or reckon the Elect in the Old Testament , The Fathers of the Old Testament in the Vnity of Godhead , did see distinctly three Persons , the Father , the Sonne , and the holy Ghost . In Cant. cap. 5. or they that followed in the New , they were all enkindled with the loue , and adorned vnto true beauty , through the knowledge of the holy Trinity .

Apostoli à Prophetarum dictis vt fortes persisterent , fidem integram acceperunt . The Apostles received the whole faith , to the end they might stand firme , In Ezech. hom. 6. The law & the prophets and the Gospells and the preaching of the Apostles , haue all deliuered only one and the same thing . Ibid. Christ confirmed the same faith and religion , which the Iewish Church before receiued , & added nothing touching the substance of doctrine . The Apostles in preaching the Gospell said no other things but those which the prophets and Moses did say should come . from those things , that were spoken by the Prophets . And again . Quod praedicat Lex , hoc etiam Prophetae ; quod denuntiant Prophetae , hoc exhibet Evangelinin ; quod exhibuit Evangelium , hoc praedicaverunt Apostoli per mundum . Looke what the Law preacheth , the same also doe the Prophets teach , the same the Gospell hath exhibited , and what the Gospell exhibibited , the Apostles preached through the world .

Viraque testamenta in nullo à se discrepant &c. Inest testamento veteri , testamentum novum &c. Prophetia testamenti novi , testamentum vetus est , & expositio testamenti veteris , testamentum novum . The two Testaments differ not in any thing one from the other , the new Testament is contained in the old . The old Testament is a prophecie of the new , and the new Testament the exposition of the old .

§ , 14. What was said to Peter Mat. 16. whatsoever thou bindest &c. was spoken to the whole Church .

VNiversali Ecclesiae dicitur , In 1. Reg. lib. 6 cap. 3. The Pope is an vsurper against God and the Church . Quodcunque ligaveris , &c. It was said to the Vniversall Church , Whatsoeuer thou bindest in earth , shall be bound in Heauen , &c.

§. 15. How farre God suffereth Sin , and guideth the wicked actions of wicked men .

OMnipotens Deus quod fieri prohibet , Mor. l. 11. c. 2. & lib. 16. c. 23. There is much good wrought out of evill , which could not be without evil . Hereupon the malicious Papists say , that we make God the author of sin . Ibid. lib. 6. c. 12 To God we attribute no more but that he voluntarily permitteth , & wisely ordereth , and iustly vseth to his purposes the sin of man : and so much their owne Pope Gregory saith . Consider the act of sin in it selfe , it is properly and only the worke of man : but if we consider it in the circumstances and order , it is rightly called the worke of God . Moral . lib. 18. cap. 17. Mor. lib. 2. c. 6. It was the Spirit of the Lord , that vexed Saul . Ibid. l. 18. c. 3. Ibid. l. 2. cap. 6. iust um est ut fieri sinat . Inulium abire non sinit iniustum , quod iustè fieri permisit . It is iust , that the Almighty God suffer that to be done , which notwithstanding he forbiddeth to be done , neither suffereth he that vniustice to go vnrevenged , which he iustly suffered to be done .

Miro modo fit , ut quod sine voluntate Dei agitur eius voluntati contrarium non sit , quia dum in bonum usum malafacta vertuntur , eius consilio militant , etiam quae eius consilio repugnant . It commeth strangely to passe , that that which is done without the will of God , yet is not against his wil , because whilest evill deedes are turned to good vse , those things shew the Counsell and Will of God , which notwithstanding are repugnant vnto it .

Ab iniquis facta ne inordinatè eveniant ipse disponens . God disposeth the doings of wicked men , that they may not befall vnorderly .

Vnus idemque Spiritus & Domini appellatur & malus ; Domini per licentiam potestatis iustae , malus per desiderium voluntatis iniustae . It was the spirit of the Lord ( that vexed Saul ) by leaue and licence of iust power ; but an evill spirit by desire of vniust will .

Omnis Diaboli * * For potestas , reade voluntas . potestas * iniusta est , & tamen permittente Deo , omnis potestas iusta . The will of the divell is altogether vniust , but his power which of Gods permission only he hath , is altogether iust .

Deo ad usum iusti indicij & iniusta Diaboli voluntas servit . The vniust will of the divell serveth GOD for the vse of iust iudgment .

Inde coacti sunt Dei voluntatem peragere , Moral . lib. 6. c. 22. Albeit God by his wisedome & power doe turne the evill of wicked men to his good purpose & vse ; yet they do it not as with any purpose therein to serve God , but to follow the sinfull lusts of their owne wicked hearts , & therfore are iustly punished for the doing of it . As is seene manifestly in these examples . Wickednes issueth wholly out of mans heart : but God by his secret hand guideth it to go one way rather then an other . unde hanc moliti sunt astutè commutare . Cum se aestimant cius miracula persequendo abscindere haec nimirum compulsi sunt nesciendo dilatare . Hoc ad pietatis suae obsequium redigit , quod contra illum humana crudelitas exarsit . Cüi cognitae debet nostra actio devotè famulari , ne ei etiam nocens serviat , si hanc superbiens declinat . Thereby Iosephs brethren were compelled to doe the will of God , whereby they subtilly thought to defeate the same . The Iewes by persecuting , thought to cut off the miracles of Christ , but were compelled vnwittingly to spread the same further . God forceth that to the service of his piety , wherein humane cruelty burneth or rageth against him . Our action even against our will serveth the heauenly will of God , when in our pride it shunneth the same .

§. 16. The auncient Church knew not the idolatry used now in the Church of Rome , in worshipping of Images .

INdico dudum ad nos pervenisse , Lib. 7. Ep. 109. quod fraternitas vestra quosdam imaginum adoratores aspiciens easdem Ecclesiae imagines confregit atque proiecit . Et quidem zelum vos ne quid manu factum adorari possit habuisse laudavimus , sed frangere easdem imagines non debuisse iudicamus , &c. I certifie you ( saith Gregory , to Serenus Bishop of Massilia ) that it came of late to our hearing , that your Brother-hood beholding some worshipping Images , did break the same Church-images , and threw them away . And surely , I commended you that you had that zeale , that nothing made with hands should bee worshipped . But yet I iudge , that you should not haue broken those images . For therefore is the picture vsed in the Church , that they who are not learned by Booke , may yet by sight reade vpon the walles , those things which they cannot reade in Bookes . Therefore your Brother-hood should both preserue the images , and forbid the people the worshipping of them , that both the ignorant may haue whence to gather the knowledge of the History , and the people may not sinne in worshipping of the Picture . Convocandi sunt dispersi Ecclesiae filij eisque Scripturae Sacrae est testimonijs ostendendis , Idem . l. 9. ep. 9. quia omne manufactum adorare non liceat , quoniam scriptum est , Dominum Deum tuum adorabis , & illi soli servies . The Children of the Church are againe to bee gathered together , and it must be showen by testimonies of the Scriptures , that it is not lawful to worship any thing that is made with hands , because it is written . Thou shalt worship the Lord thy God , & him onely thou shalt serue .

Frangi non debuit quod non adorandum in Ecclesijs , Greg. ibid. sed ad instruendas solummodo mentes fuit nescientium collocatum . That ought not to be broken , which was not set vp in the Church to be adored , but only to instruct the ignorant .

Scio quidem quod Imaginem Salvatoris nostri non ideo petis ut quasi Deum colas , Lib. 7. epist. 54 Heere we see that Gregory doth not instruct Secundinus , as the Papists now adayes doe their Schollers . As to worship the Image , or to kneel to it , for that he condemneth ; But willeth him to vnderstand that these deuotions belong only to God , & therefore that he must beware not to put the image in the place of God to doe to it those duties of religions humiliation which are proper to God alone . Ibid. lib. 9. epist. 9. Not to worship images , but to haue them for remembrance , not to fall downe before them but to worship christ whome we remember by them . sed ob recordationem filij Dei , ut in eius amore recalescas , cuius te Imaginem videre consideras , &c. I know verily ( saith Gregory to Secundinus ) that thou doest not therefore desire the Image of our Saviour that thou mayst worship it as God , but for a remembrance of the Sonne of God , that thou mayst become fervent in his loue , whose Image thou considerest thy selfe to behold . And wee verily fall not downe before it , as before the Godhead , but we worship him whom by the Image we remember , either as borne , or hauing suffered , or now sitting vpon his Throne ; and whilest the Picture , as it were a writing , bringeth to our remembrance the Sonne of GOD , either it reioyceth our mind as touching his resurrection , or appeaseth it by his passion .

Si quis imagines facere voluerit minime prohibe : adorare verò imagines omnibus modis devita ; sed hoc solicite fraternitas tua admoneat , ut ex visione rei gosta ardorem compunctionis percipiant , & in adoratione solius omnipotentis sanctae Trinitatis humiliter prosternantur . If any man will make images , forbid him not : but by al meanes avoide the worshipping of Images : But this let your Brother-hood carefully advertise them , by the sight of the story , to gather fervency of compunction , but humbly to fall downe or kneele in the worship of the holy Trinity onely .

§. 17. The Bookes of the Machabees are not Canonicall Scripture ; of the easines of the Scriptures , and fulnes without traditions .

NOn inordinatè agimus , si ex libris , Mor. lib. 19. c. 16. aut . 13. The church of Rome now doth accurse all those that refuse the bookes of the Machabees ( of which Gregorie heere speaketh ) for canonicall Scripture . In Ezech. l. 1. hom. 9. ad finem . The church of Rome now accurseth all those that doe not reverence traditions vnwritten , as they doe the written word . Mor. l. 18. c. 14. in princ . The Papists are these heretickes : from the writté word , they fly to traditions vnto them . Lib. 4. epist. 40 ad Theod. Medicum . Gregory exhorteth Lay men to the reading of the Scriptures . The Papists forbid them . licet non Canonicis , sed tamen ad aedificationem Ecclesiae editis testimonia proferamus . We doe not deale disorderly , if we doe bring forth testimonies out of bookes that are not canonicall ; yet are published for the aedification of the Church .

In hoc volumine , omnia quae erudiunt , cuncta quae aedificant scripta continentur ; libri sacri ad loquendum nobis quasi quaedam argenti venae sunt . In this volume are all things which doe instruct , and which doe edifie conteined . The holy Bookes are vnto vs to shew vs how to speake , as certaine veines of siluer , &c.

Saepè haeretici dum sua student perversa astruere , ea proferunt quae in sacrorum librorum paginis non tenentur . Hererikes doe vsually for the confirmation of their perverse opinions suggest such proofes as are not found in the Scriptures .

Sicuti terreni Imperatoris scripta acciperes , non quiesceres , nec somnum oculis dares priusquam scripta illa agnovisses ; Imperator coeli , Augelorum ac hominum Deus tibi pro vita tua epistolas suas transmisit , & tamen eas ardenter legere negligis : Stude ergo quaeso , & Creatoris tui verba meditare , disce cor Dei in verbis Dei . And a little before , Quid est autem Scriptura Sacra , nisi Epistola omnipotentis Dei ad creaturam suam ? Wheresoeuer thou receiuest the Letters of an earthly Prince , thou doest not rest , nor giue sleepe to thine eyes , before thou doest vnderstand those Letters . The Emperour of Heauen , and God of Angels and men , sendeth his Writings vnto thee for direction of thy life : & yet thou doest neglect to reade them earnestly . Study therefore , I pray thee , and meditate on the words of thy Creator . Learn the mind of God in the word of God ; for what is the holy Scripture , but an Epistle of the Omnipotent God vnto his Creature .

Magnae vtilitatis est ipsa obscuritas eloquiorum Dei , Lib. 1. hom. 6. super Ezech. quia exercet sensum — vt exercitatus capiat quod capere nequit , ociosus habeat quoque adhuc maius aliud ; quia si in cunctis sacrae scripturae intelligentia esset aperta , vilesceret , quae in quibusdam locis obscurioribus in venta animum reficit . The very obscuritie of the Scriptures of God , is of great profit and commoditie , To oppose the obscuritie of the Scriptures to deterre men from the reading of them is a very frothy argument and condemned by Gregory . because it exerciseth the vnderstanding , that he that is exercised in them may vnderstand that which he could not ; he that is idle may haue also some more occasion to search them because if the meaning of the holy scripture were plain in al things , it would be of no account , which being found out in certain obscure places , doth refresh the minde .

Scriptura quasi quidam fluvius est , Epist. ad Leand. cap. 4. sup. mor. vt dixerim planus & altus in quo & agnus ambulet & Elephas natet . The Scripture is as it were a certaine river as I haue said shallow and deepe ; wherein the lambe may goe or walke , and the Elephant swim .

§. 18. The Catholike Church in the Creed , is beleeued , not seene : and consisteth of all the elect only , and excludeth the reprobate out of it .

IN carne Dominus ad Ecclesiam veniens — fines Ecclesiae occulti iudicij distinxit . Mor. l. 28. cap. 6 The distinction of visible & invisible Church , must not be take away . Gregory denieth that wicked men , and such as are the limbs of Sathan , may bee truely members of the body of Christ , or that they belong to the Catholique Church . The Papists affirm they may . In. Ps. 5. poenit . post principium & in principio Intra has mensuras sunt omnes electi , extra has sunt omnes reprobi , etiamsi intra fidei limitem esse videantur . Our Lord comming in the flesh vnto the Church , separated the bounds thereof , by the inwardnesse of his hidden iudgement , within whose limits are all the elect , and without those limits are all the reprobate , although they seeme to bee within the bond of faith .

Sanctam Ecclesiam de sanctis in aeternum permansuris constructam , nullis huius vita persecutionibus superandam , ipse super qui aedificate est evidenter ostendit , cum ait , Portae inferi non praevalebunt adversus can . Vnum corpus est tota sancta vniversalis ecclesia sub Christo Iesu capite suo constituta . &c. He vpon whom the Church is builded doth evidently shew , The glorious titles of Spowse & Catholike Church , doe properly belong and appertaine vnto the faithfull and elect of God . The Church of Rome now saith that the Catholike Church is visible and palpable , as is the kingdome of great Brittain and of France . And that one & the same man may be a member of Christ , in respect of outward profession ; and a member of the divell , in respect of his wicked life . Horrible doctrine & most contrary to that taught here by S. Gregory . For tell me Papist , what society is there between Christ and Belial , that both they should share in one Man . In Iob. l. 18. c. 27 & l. 12. c. 5. in principio . Gregory excepteth none from being conceaued in sinne but our Saviour Christ ; The Papists except the Virgin Mary . that the holy Church which is gathered together of Saints who shall continue for ever , & not be overcome with any the persecutions of this life , when he saith , The gates of hell shal not prevaile against it . The whole holy vniversall Church is one body , established vnder one head Iesus Christ . Christ therefore with his whole Church whether that which is conversant at this present in earth ; or that which raigneth with him in heauen , is one person ; and as there is one soule which quickneth divers members of the body , so one holy spirit doth at once quicken and illustrate the whole Church . For as Christ who is head of the Church was conceiued by the holy Ghost ; so the holy Church which is his body is filled with the same spirite to life euerlasting ; wherby the whol body vnderpropped and framed , doth grow to an increase in God . That is the body out of which the spirite doth not quicken .

§. 19. Only Christ was conceiued by the holy ghost without any touch of sinne .

I Lle solus veraciter sanctus natus est , qui vt ipsam conditionem naturae vinceret , ex commixtione carnalis copulae conceptus non est . nullus homo sine peccato est , nisi ille qui in hunc mundum non venit ex peccato . He only indeed was borne holy , who that hee might overcome that condition of nature was not conceaued by the mixture of carnall copulation . No man is without sinne , but he who came into this world through sinne .

§. 20. The Pope vsurpeth the title of vniversall Bishop , which Gregory refused .

EGo fidenter dico , quisquis se vniversalem Sacerdotem vocat , Lib. 40. epist. 30. He that claimeth the title of the Vniversall Bishop , is the forerunner of Antechrist , but the Papists giue that title to the Pope . Ergo. vel vocari desiderat in elatione sua Antichristum praecurrit ; quia superbiendo se caeteris praeponit . I speak it boldly , whosoever calleth himselfe Vniversall Bishop , or desireth so to bee called , is in his pride the forerunner of Antechrist , because in making himself proud , he setteth himselfe before other .

Hac in re à fratre & consacerdote me● contra Evangelicam sententiam &c. Lib. 4. Epist. 34. Herein my Brother and fellow Bishop doth against the meaning of the Gospel , against S. Peter the Apostle , against all Churches , and against the ordinance of the Canons . In this pride of his , what other thing is there betokned , but the time of Ante-Christ is even at hand ? For hee foloweth him , that despising the equalitie of ioy among the Angells , laboured to breake vp to the top of singularitie , saying thus , The Pope in advancing himselfe aboue all other Bishops , imitateth Lucifer in his singularitie , setting himselfe aboue the rest of the Angells . Lib. 4. Epist. 38. I will advance my throne aboue the starres of heauen , I will sit in the mount of the Testament even in the corners of the North ; I will get me vp aboue the light of the cloudes , and will bee like vnto the highest . Rex superbiae in foribus est &c. The king of pride is even in the gates ; and an horrible thing to speake Sacordotum est paratus exercitus , an army of Priests is made ready , for now they play the souldiers , and beare their heads of high that were ordained to be captaines of humilitie .

Nether may you say , Lib. 6. Epist. 28. that the vsing of this title is nothing ; for if wee beare this matter quietly , we overthrowe the faith of the whole Church . The agreeing vnto this wicked title is the losing of the faith .

Nullus Romanorum pontificum hoc singularitatis nomen assumpsit . Lib. 4. Epist. 32. None of the Bishops of Rome ever receiued this name of singularitie : nullus decessorum meorum hoc tam profano vocabulo vti voluit : None of my predecessors ever consented to vse this vngodly name . Nos hunc honorem nolumus oblatum suscipere . Lib. 4. Epist. 36. We being Bishops of Rome will not take this honour being offered vnto vs .

Quid tu Christo vniversalis Ecclesiae capiti , in extremi iudicij dicturus es examini qui cuncta eius membra tibimet conaris vniver salis appellatione supponere ? What answere wilt thou make vnto Christ , that indeed is the head of the vniversal church at the triall of the last iudgement , that thou goest about vnder the name of Vniversall Bishop , to subdue all his members vnto thee ?

An elucidation touching this title , Vniversall Bishop .

The occasion of these speeches of Gregory against this title of Vniversall Bishop , was the pride of Iohn , who was Patriarch of the Church of Constantinople , who did indeavor to draw that title vnto himselfe , against which Gregory as you see excepteth , and would not that either Iohn , or any other should vsurpe that name . And as Gregory withstood it then , so doe we now ; & set him against the Church of Rome , as opposite to it . The Papists finding Gregories testimonies true , doe yet put a difference ( in secreat meaning ) betweene the power and authority which Iohn intended by it for himselfe , and that which they intend by it for the Pope : which is this . Iohn ( say they ) by striuing for that title attributed it so vnto himselfe , that he meant to be called Bishop alone , so as Bishopricke should bee taken away from all other ; and to be such an one as is a Bishop alone and altogether and only , so as there be no other Bishop besides him : finally , that Bishop Vniversall by Gregory , is as much as al Bishops ; whereas we giuing it to the Pope , debarre not others from being Bishops , or the Church from hauing such , but make him Vniversall Bishop , over and aboue all other , as being the highest of all , and hauing power over all other Bishops . Therefore the authoritie of Gregory is in this case very impertinently alleaged against the Pope , who doth not take it in that nature wherein Iohn would haue vsurped it , but rightly vseth it , according to Gregories meaning . Thus say they ; but here is a bare , a naked , and an idle speculation of their owne braine . For it shal appeare notwithstanding this fond illation of theirs from the very text and tenor of Gregories wordes by the precedent authorities , and some more of his consequent , that Iohn never meant , nor Gregory never so did vnderstand him , as that he would be vniversal Bishop , thereby to take away all other , but even as the Bishop of Rome now doth , thereby to bring the rest in subiection vnto him . Which if it be so , then is not the autohrity answered , but they condemned by the verdict of their great S. Gregory , who is in time from vs more then 1000 yeares .

To proue this let vs record the first testimony againe .

He that claimeth that title ( saith Gregory ) is the forerunne of Antechrist , because in making himselfe prowd , hee setteth himselfe before other . Loe ! A plaine text , against their forged glosse . Gregory doth not say , How can he bee before other that hath no other but himselfe . hee would haue no other but himselfe : But that he setteth himselfe before other . Before other . marke that .

In the second . He is like to him in the singularity of his pride , that despised the equalitie of ioy among Angels , saying . I will advance my throne aboue the stars of heauen , &c. Here is seene the singularity of one , that would be aboue many ; but nothing of one , that would haue none besides himselfe .

In the last there , it is said . Vlt. Though goest about to subdue all the members of Christ vnto thee . To subdue them ; but not to take them cleane away .

Writing to Mauritius the Emperour about this matter , he saith , Lib. 4. Epist. 32. Vtinam vel sine aliorum ( non sublatione sed ) imminutione vnus sit , qui vocari appetit vniversalis . I would to God he might be one , without the lessning of others , who desireth to bee called vniversall . Without the lessning of others ( saith he ) not without vtter taking away of others .

To the Empresse Constantia thus . Lib. 4. Epist. 34. Illud appetere Iohannem vt omnibus dignior esse videatur . Iohn desireth that hee might seeme worthier than all other . Not but that there should be others as well as he : But that hee might seeme worthier than other .

To Elogius Bishop of Alexandria Per elationem pompatici sermonis , Christi sibi studet membra subiugare . By the hautines of a glorious title hee studieth to bring into subiection vnto him the members of Christ . To bring them vnder subiection ( saith he ) not to cut of any .

To Iohn himselfe thus . Appetere eum vocabulum hoc , Lib. 4. Epist. 18. vt nulli subesse , & solus omnibus praesse videretur . That he did affect that title , that he might be subiect to none , and seeme only to be over all . So , it appeareth here also , that he would not be Bishop alone ; but subiect to none , and aboue all . Moreover hee faith vnto him Quid dicturus es , Ibid. qui non solum Pater sed Generalis Pater in mundo vocari appetis ? What wilt thou say who dost not desire to be called only father in the world , but vniversall or generall father ? Generall father ( saith he ) not father alone . And that which in this qestion taketh away all scruple ( he saith ) Cupere Iohannem Episcops semetipsum vocabulo elationis praeponere , eosque sub se premere . That Iohn doth desire by this title of pride to set himselfe before all other Bishops , and to tread than vnder him . But set himselfe before others or bring others vnder him , he could not , vnlesse there bee some , whom he may bring vnder , & before whom he may exalt himselfe . Iohn there would be chiefe , extoll himselfe , be greater than the rest , bee called generall father : But he would not expell the rest of the Bishops , but bring them vnder him , subiect them to him ; diminish their authoritie , and bring them to naught .

A second elucidation or cleering of the same Question .

When Iohn died Cyriacus succeded . Iohn sate there tenne whole yeares . Iohn had sitten there tenne whole yeares , hee claymed the title of Vniuersall to his death , nor weighed hee the admonitions of Gregory , yet carried hee himselfe for those tenne yeares for Vniuersall , yet in al that time , did not hee discharge any Bishop of his place . Wherefore it is a meere fable , to thinke there should be no Bishop or Patriarch if there were any called Vniuversall . Cyriacus as in seat , so in title succeeded Iohn , He tooke away no Bishops . He called a Councel of Bishops , to which when Eusebius came , Gregory desired of him by his letter , that he would not subscribe to that title , least any thing should be there determined preiudiciall touchinge any place or person . But neither in that synode , nor for eleuen yeers after , while Cyriacus held the sea ( & that with the title of Vniuersall ) was there any Bishop remoued from his place , or any feare that any should be remoued . Therfore that devise before is a meere dream . Touching Cyriacus this is certaine , that hee never left off the title of Vniuersall , before that Phocas the Emperour tooke it from Constantinople , and gaue it vnto Rome . And this was done by Phocas in malice towards Cyriacus who was offended with him , and in favour of Boniface 3. Bishop of Rome who intreated for it , Boniface was Bishop of Rome next but one after Gregory . and when he was the Bishops Chancelour insinuated himselfe into Phocas his loue , & had vndertaken for his child at baptisme . This decree of Phocas , Ad annum 606 Baronius doth thus report , The Bishop of Rome is only to bee called Vniversall Bishop , the Bishop of Constantinople not so .

Iohn and Cyriacus therefore usurped nothing , but that which vpon the grant of Phocas , the Romane Bishop doth now claime , vnder whom they remain in their place , and are Bishops ; And so vnder Iohn did they remaine , neither did the title of Vniversall hinder them any thing . Notwithstanding , within a little while after there is a great change made touching the name . In the Bishop of Constantinople , it was a foolish , prowd , wicked , perverse , prophane , and blaspheamous name ; within two yeares after , it was none of all those in the Bishop of Rome . Marveilous was the sentence of Phocas , who determined that a name wicked and blasphemous ( if wee beleeue Gregory ) should not belong to the Bishop of Constantinople , and yet might be proper to the Bishop of Rone . Wonderfull also was the intent of Boniface , who accepted it ; neither would he that the Bishop of Constantinople should bee preferred , or be aboue others , but to him & other the Bishops of Rome such reverence is due , although he that shal haue it ( witnesse Gregory ) should bee in that the follower of Lucifer , the forerunner of Antechrist . In the meane while Gregory was a true Prophet , touching what that word would come too in the end . For touching that title hee told the Emperour that hee that should reioyce in it , Lib. 4. Epist. 32. would build himselfe by that vpon the honour of the Empire , and is it not come so to passe ? And to Anianus he said . That to consent to that wicked name , is no other thing then to destroy the faith . And did the faith suffer no hurt , by that that Phocas consented to it ? Gregories prophecie was true in both , that name was deadly , both to the Empire and to the Church ; and his successour Boniface , was toward the Empire Lucifer , and toward the Church Antechrist .

But they insist , Lib. 4. Epist. 38. Restat vt vos Episcopi non sitis . Solus conetur Episcopus appellari . and reply , the words are plaine . It remaineth that then you are no Bishops : hee onely indeavoreth to bee called Bishop . Therefore Gregory doth expound himselfe . We reioine , thus hee writeth to Iohn . Cupis Episcoporum nomen , tui comparatione calcare . Thou dost desire in comparison of thy selfe , to tread vnder the name of Bishops . In comparison of thy selfe , saith he . Therefore what he saith , he saith it comparatiuely , or by way of comparison , not absolutely . Yee are indeed Bishops , but in comparison of him , yee are none ; and he is not absolutely a Bishop alone , but in comparison of you , he only is to be called a Bishop . For when the title of Vniversall is admitted , whereby one may be aboue another , and depresse the rest ; they fall from the ancient right of Bishops , by which right they are of one merit and priesthood . Neither doth the potency of Rome make an higher Bishop , nor the poverty of Eugubium make a lower . All are to bee depriued of this due honour , if any thing private be giuen to one ( as Gregory saith to Mauritius ) & therefore surely in comparison of him , ( which they were before ) are not to be called Bishops : speaking after the vsuall phrase , wherein , when any one is not , that he was , he is said indeed not to be at all ; so that hee may be said to bee alone , who in any thing is singular . For they who were Fathers , were to be made the Sonnes of this Vniversall father ; They who were Pastors , were to come into his flocke ; & in comparison of him , to be called a flocke . And this is the nature of Gregories words ; hether they reach . Against this they cannot be drawne ; excep against the truth of the histories , by which it is certaine , that although for the space of twentie yeares Iohn first , This is the hinge where vpon all the whole worke doth turne . and Cyriacus after , held the title of Vniversall with tooth and naile : yet in all that time they never indeavored to strip any of his Bishopricke , or so to carry themselues as though they alone would be Bishops , or vsurped the name of Bishop only to themselues .

These things being thus , and thus considered ; that which was said at first remaineth full and sound ; That the Pope vsurpeth the title of Vniversall Bishop . That Gregory condemned it in Iohn . And lastly that Iohns intent then , & the Popes now touching that title , is one and the same , to all constructions and purposes ; any thing , in any wise said to the contrary notwithstanding .

§ 21. The Bishop of Rome acknowledged the Emperour to be his Lord and Soveraigne .

ECce per me servum ultimum suum , Lib 3. epist. 61 ad Mauritium Imperatorem . & vestrum respondebit Christus sacerdotes meos manui tuae commisi , &c. Ego quidem vestrae iussioni subiectus , legem vestram per diversas terrarum partes transmitti feci . Behold ( saith Gregory to Mauritius the Emperor ) thus will Christ answere you by mee , beeing both his and your most humble servant ; Gregory acknowledgeth the Emperour to bee his Lord and Soucraigne . I haue committed my Priests into thy hand , &c. As for my part , I being subiect to your Maiesties commandement , haue caused your order to bee proclaimed thorough divers parts of the world .

Christus dominari Imperatorem , non solum militibus , sed etiam Sacerdotibus concessit . Lib. 3. epist. 64. Bellarmine wrot a booke of the freedöe of priests from temporall Lords . Ad Mauritium Imperatorem . Christ hath given power vnto the Emperour to beare rule , not onely ouer souldiers , but also ouer Priests .

Et Imperatori obedientiam praebui , & pro Deo , quod sensi minime tacui . I haue shewed my duty towards my Lord the Emperour , and touching God I haue not concealed what I thought .

Valdè mihi durum videtur , ut ab eius ( Christi ) servitio milites suos prohibeat , Lib. 2. indict . 11. epist. 103. Who seeth not that the power which Gregory acknowledgeth to be in the Emperour is as essentially ouer the Clergie , as ouer the souldiers . qui ei Imperatori Mauritio ) & omnia tribuat , & dominari non solum militibus , sed etiam Sacerdotibus concessit . It seemeth very hard vnto mee , that he should forbid his souldiers the seruice of him , ( viz. Christ ) ▪ who hath giuen him ( the Emperour Mauritius ) all things , and granted him not onely to rule ouer souldiers , but also ouer Priests .

De qua re , lib. 7. epist. 1. ad Sabinianum diaconum . isnum est , quod breviter suggeras serenissimis dominis nostris , quia si ego servus eorum in morte Long abardorum me miscere voluissem ; hodie Longabardorum gens , nec Regem , nec duces , nec comites haberet . atque in summa confusione divisa esset ; sed quia Deum timeo in mortem cuiuslibet hominis me miscere formido . Touching which businesse ( saith Gregory ) there is one thing which you may quickly deliver to our noble Lords , because if I being their servant , would haue mingled my self in the slaughter of the Lumbards ; the people of the Lumbards had had at this day neither King , nor Duke , nor Earle , and had beene divided into great confusion . But because I feare God , I do tremble to mingle my selfe into the death of any man .

St. Bernard . THE PREROGATIVE of Christ to be severed from sinners is common with him vnto none of the sons of Adam , no not to the Virgin Mary , although the Papists would exempt her from being conceiued in sinne .

St Bernard writing to the Canons of Lions in France , touching the celebration of the Feast of the Virgin Maries conception , which was then creeping in , reproueth it in these words , Quamobrem et si quibus vel paucis filiorum hominum datum est cum sanctitaete nasci , Epist. 174. ad Canonic . Lugdunens. non tamen concipi : ut uni sanè servaretur sancti praerogativa conceptus , qui omnes sanctificaret : solissque absque peccato veniens , purgationem faceret peccatorum . Wherefore to whom or to how few soeuer of the sonnes of men it be giuen to be borne holy , yet are they not so conceived : that the prerogatiue of an holy conception might be reserved vnto one , who should make all holy ; and who alone comming without sinne , should make the purgation for sinne . Onely therefore our Lord Iesus was conceived by the holy Ghost , because hee alone was holy , before his conception ; who beeing onely excepted , he looketh that all the residue of Adams children every one , should humbly and truly confesse of himselfe , saying , Psal. 51 , 5. I was shapen in wickednes , and in sin hath my mother conceived mee . Cum haec ita se habeant : quaenam iam erit festive ratio conceptionis . Since these things are thus , what ground hath the celebrating of her conception ?

In another place speaking of the mysterie of Gods eternall predestination of the Saints , before all worlds , & of death , running over all , he hath these words , Sine quo generalis velamine confusionis , Super Cant: Serm. 78. nemo filiorum hominum intravit hanc vitam , uno sanè excepto , qui ingreditur sine macula . Without which veile of generall confusion , The reward of sin is death : She died . Ergo shee sinned . none of the sonnes of men entred into this life : one onely excepted , who entred without spot , whose name is Emanuell .

The Catholike Church which we beleeue in the Creede , is the whole company of the Elect only .

SAne secundùm praedestinationem nunquam Ecclesia electorum penes Deum non fuit . Super Cant: Serm. 78. Simiratur hoc infidelis , audiat quod magis miretur , nunquam non grata extitit , nunquam non dilecta . Nec dubium , quin voce omnium electorum ista dicantur , ET IPSI ECCLESIA SVNT . Surely ( saith he ) according to Gods predestination , The Church of the Elect was predestinated by God through Christ , before the foundation of the world . And all the Elect are that Church . Ephes. cap. 1. Serm. 79. the Church of the Elect was alwaies with him . If he that beleeueth not , marvel at this , let him heare that which he may more marveil at , it was never but pleasing vnto him , never but beloved . Neither is there any doubt , but those things are spoken by Saint Paul , ( Eph. 1. ) in the voyce of all the Elect , And they are the Church . In the next following he saith , Non deficit genus Christianum , nec fides de terra , nec charitas de Ecclesia , &c. Christian Religion doth not faile , The Church of the Elect is heere described , which onely is built vpon a Rock . And Bernard calleth Christ the Rock , on which the Church is built , not Peter , or the Pope . Can these words bee vnderstood to be spoken but of the Elect , and of them onely . In Iob. lib. 28. cap. 9. neither doth faith from the earth , nor charity from the Church . The floods came , the windes blew , and rushed against it , and yet it did not fall , because it was built vpon a Rocke , for the Rocke was Christ . Therefore , neither by pratling of the Philosophers , nor cavils of Heretickes , nor swords of Tyrants , can it , or shal it at any time be separated from the loue of God , which is in Iesus Christ ; so strongly doth his soule hold him , whó it loueth , so good it is for him to cleaue vnto God .

The like is taught by Gregory the great , who within the circuit of the Catholike Church comprehendeth all the Elect , and excludeth all the reprobate . And draweth a similitude from the Temple of God , and the court without the Temple . Revel. 11. verse 1.2 . The one whereof Saint Iohn in the Revelation was bid to meete and to cast the other out . For the Iewish Temple was divided into three parts , the body of the Temple , which is called the court , whereinto every man entred ; the holy places where the Levites were , and the holiest of all , So when wee speake of the holy Catholike Church , we cast out the reprobate , and number onely the Elect. whereinto the High-Priest entred once a yeere . In respect therefore of the two later , the first is said to be cast out , because as a thing prophane it is neglected , when the Temple is measured .

There are no passions nor satisfactions of the Saints , whereby themselues can merit ; or that belong to the treasure of the Church , to be communicated by Indulgences to others .

This devout & religious man writing de quadruplici debito of a fourefold debt , Bern. serm. de quadruplic . officio . which all men are liable vnto , and none able to satisfie ; And after speech had , of the loue of Christ to sinfull man , and of the Ioyes of Heauen prepared for man repenting , breaking out against all satisfaction , entreth into these words . O si cognovisses & in quam multa & quam multis debeas , videres quam nihil sit quod facis , quam nec inter minima numerandum ad comparationem debitorum tuorum . O if the case so stand , that we owe more then we are able to performe , how shall it goe with our workes of supererogation ? O man ( saith hee ) if thou diddest know how much , and to whom thou owest , thou wouldest see that that is nothing which thou doest , neither not to bee reckoned among the very least , in comparison of thy debts . As there is no proportion , between something and nothing ; so hath our life no equality to our Saviours , seeing there is none worthier then his , nor none more wretched then ours . How shall I satisfie , when I am constrained to pay my debt to the vttermost farthing ? All therefore that I am , I owe to him , from whom as from a Lord , who made me , I haue all ; Remember Iacob Genes 32.10 . he confesseth that he was not worthy of the least of Gods tempornll mercies : how much lesse are the Saints worthy of eternall . who doth me good , who ministreth vnto mee the influence of the Starres ; the temperature of the Aire ; the fruitfulnesse of the Earth ; and the plentie of Fruit. Let no man thinke that I am carried with so great madnesse as heere to make mention of my small mite , much lesse to reckon it . And then concludeth . Quis amplius ergo grunniet dicens ; nimium laboramus , nimium ieiunamus , nimium vigilamus , cum nec mille simae imo nec minimae parti , debitorum suorum valeat respondere ? No mans sufferings do abound , or over flow to satisfie for another . Who therefore dare from henceforth complaine and say , wee labour too much , faste too much , watch too much , when hee cannot answere the thousand part , nay not the least part of his debt .

Againe speaking of the tenne Virgins in the Gospell , expounding these words , Bern. Serm. de virginibus . Mat. 25.8 . Giue vs of your oyle , saith , Stulta petitio , vix iustus salvabitur , vix sanctis iustitiae suae oleum sufficit ad salutem , quanto minus & sibi & proximis . A foolish request , the righteous shall scarce be saved , The virgins iūstice or righteousnesse , is little enough for theselues . the oyle of their owne righteousnesse hardly suffiseth the Saints to salvation , how much lesse themselues & their neighbors . Noc , Daniel , Iob , shall not deliver a sonne or daughter , Ezech. 14.18 : but like as the soule , that sinneth , shal die . Ezech. 18.20 . Sic anima quae institiam fecerit , sola salvabitur . So that soule that doth righteousnesse , onely shall be saved .

De verb. lib. lob . cap. 5. in sex tribulat . Againe , speaking of the first and second Adam , saith , Sola nimirum secundi Adae tribulatio purgat , quos contaminavit offensio sola prioris , non quod propria cuiquam sufficere possit satisfactio . Quid enim est omnis poenitentianostra , nisi quod si non copatimur , omninò non possumus conreguare . It is the onely suffering of the second Adam , that purgeth vs , whom the onely offence of the first Adam did defile . I say not that any mans owne satisfaction can suffice him ; for what is all our repentance , but onely * * In the middest of our repentance or penance wee must hope sor pardon only by the saith of Jesus Christ : yet in weeping for our sinnes , in bearing our crosse , in mortifying our members , in offering our selues a sacrifice to God , we become like vnto Christ in suffering , and so are fitted to raigne with him : but the purging vs from sin , must be reserved to the blood of Christ alone . that if we suffer not with him , we cannot raigne with him .

Man now in his corrupt nature , hath of himselfe no power of freewill , in good and holy actions ; but there is from Adam laid vpon him a necessity of sinning ; but yet without constraint .

Curet autem haec agere non minus suaviter quam fortiter , De grat . & lib. arbit. post medium . hoc est non ex tristitia aut ex necessitate , ( quod est initium non plenitudo sapientiae ) sed prompta & alacrivoluntate , quod facit sacrificium acceptum , quoniam hilarem datorem diligit Deus . Let a man so regard these things , that he doe them no lesse willingly than resolvedly , not grudgingly , or of necessitie , which is the beginning , not the fulnesse of wisedome ) but with a ready & willing mind , because GOD loueth a chearefull giuer . And shall he in all things follow wisdom , while hee resolutely withstandeth vices , and sweetly obtaineth peace in conscience : But certainely looke , by whose example we are stirred vp to those things , euen his aide and helpe we neede , whereby wee may bee made conformable to him through it , and be changed into the same Image from glory vnto glory , 2. Cor. 3.18 . as by the Spirit of the Lord . Ergo si à Domini Spiritu , iam non à libero arbitrio , &c. Therefore , if by the Spirit of the Lord , The will of man by nature , can not chuse but to doe evill , which is a necessitie not of coaction , but of depravation . then not by freewill . Let no man then thinke it is called freewill , because it hath equall power to good and evill ; since indeede it may fall of it selfe , but not rise without the Spirit of God : Otherwise neither God nor the holy Angels , being so good , that they cannot be evill ; nor the Angels that fell , who are so evil , that now they cannot bee good , could be said to haue freewill . But therefore it is called free , because none can be good or evill nisi volens , but willingly . Againe . Porro , ube voluntas , ibi libertas ; Super Cant. Serm. 81. quod tamen dice de naturali , non de spirituali , qua libertate ( ut dicit Apostolus ) Christus nos libera . vit. Where will is , there is libertie , which yet I speake of the naturall , Galat. 4.31 . and not of the spiritual ; by which liberty ( as the Apostle saith ) Christ hath made vs free ; for of that he himselfe saith the same , 2. Cor. 3.17 . Where the Spirit of the Lord is , there is libertie . So is the soule by a wonderfull and vnhappy free necessitie , Thereremaineth no freenesse of will vnto good in man , but only a voluntary promptnesse and inclination to evill without constraint . In Festo Pentecost . serm. 1. both bound , and free , bound because of necessity , free because it is voluntary . And that which is more wonderfull and more miserable ; the more guilty , because free ; and the more free because guilty , and by this the more bound because free .

Againe . Initium revertendi ad Deum poenitentia est , quam sine dubio spiritus operatur , non noster sed Dei , idque , & certa ratio docet , & confirmat authoritas . The beginning of our conuersion to God , is by repentance , which without doubt the Spirit doth worke in vs , not ours but Gods Spirit , and this both reason doth teach , & authority confirme . Who then , when he commeth benummed or frozen to the fire , and shall bee made warme or hot , doth doubt that he was heated by the fire which he could not haue beene without it . So he that is first dead in iniquity , If we be dead in sin , where is our freewill to good ? if afterward hee bee set on fire by the heate of repentance ; doeth know and finde , that another spirit besides his owne , which doth reproue and discerne his , hath come vnto him .

De grat . & liber . arbitr. ante medium . Again , speaking of our first Parent Adam in Paradise , and both of what he had , and of what he there lost , saith , Corruit autem de posse non peccare , in non posse non peccare , &c. He fell from his not being able to sinne , to his not being able to doe any thing but sinne , hauing altogether lost the libertie of taking aduice & counsell , as also that which he had of forbearing to sinne . And this losse happened vnto him by the abusing of the libertie of his will . Being fallen from his will , it is not still remaining free for him to raise vp himselfe again by the same . For although at this day he would doe it , yet the case so standeth with him , as that it is not in his power not to sinne . It must be Christ that must inspire him , and indue him with new vertue by his restauration , that the Lord may transforme vs into his Image how be it even then our perfection commeth not in this life , but in the life to come .

Againe . Psalm. 20. verse 4. Vpon this Text. Praevenisti eum in benedictionibus dulcedin is . Thou doest prevent him with blessings of goodnesse , saith , Parv. Serm. in 39. Serm. Triplex nobis necessaria est benedictio , &c. Three blessings there are , which are necessary for vs , 1. that of preventing , 2 , that of helping , 3. ending . The first is of mercy , the second is of grace ; the third is of glory . He doth prevent our conversation by his mercy , hee helpeth our conversation by his grace , he doth accomplish our ending with glory . Vnlesse the Lord doth giue these three blessings , nostra terra . our bodies can bring forth no fruit . Neither can we beginne any good thing , before wee be prevented by mercy ; or doe any good thing vntill we be holpen by grace , nor end in goodnesse , vntill wee be filled with glory .

Against the doctrine of Merit , as it is taught in the Church of Rome now .

Testimonium conscientiae nostra in tribus consistere credo . In annunt , beat . Mariae Serm. 1. I beleeue ( saith he ) that the witnesse of our conscience standeth in these three . It is first of all necessary to beleeue , that wee cannot haue remission of sin , but by the mercy of God ; Then that wee can haue no good worke , except he giue it . Lastly , Eternall life is freely giuen not purchased by any works . Sins not imputed , are as thogh they had never bin commited . that eternall life is purchased by no merits , but is freely giuen . For who can make that cleane , which is conceiued of vncleane seed , but he that is onely cleane ; truely that which is done , cannot be vndone : but when hee imputeth it not , it shal be as though it had not beene done . For touching good workes it is most certaine that no man hath them of himselfe . If mans nature could not stand , when it was yet perfect , how much lesse can it raise it selfe by it selfe being now corrupt . * * The Rhemists in their annotations on the New Testament doe nothing so much as contrary this doctrine pleading their merits and workes to be meritorious . In Mathew , c. 6. v 4. in Marke 12. v. 11. that workes are the very cause of salvation , in Rom. 2. v. 6. The Ioyof Heauen is the hire and wages for works , which workes can be no other but the valure , desert , price , worth and merit of the same . In 1. cor. 3. v. 8. Heaven is our owne right , bargained or wrought for , and accordingly paid vnto vs as our hire , at the day of iudgement . In 2. Tim: 4. v. 8. Neither are the merits of men such , that life euerlasting is due for them by right , or that God should be said to doe iniury , except he yeeld it them .

Againe he saith , Ego sidenter quod ex me mihi deest , usurpo nothi ex visceribus domini , quoniam misericordia effluunt , nee desunt foramina per quae effluant . Surely , whatsoever is wanting to me of my selfe , I boldly take it vnto me out of the bowels of my Lord , because they flow out with mercy , neither wanteth there any wayes by which they may flow . My merit is the Lords mercy . I am not altogether poore in merit . so long as he is not poore in mercy . And if the Lord be rich in mercy , then am I also no lesse in merit . And if the mercies of the Lord be from euerlasting to everlasting , I wil sing the mercies of the Lord for ever . Imputatiue iustice is established , and inherent overthrowne . De grat . & lib. arbit. in fine . What shal I sing mine own righteousnes ? O Lord I wil remember thy righteousnes onely . For that is my righteousnes , because thou art made by God righteousnes vnto me . And vpon that Text of St Paul , 2. Tim. 1.12 . Scio cui credidi , & certus sum , quia potens est depositum meum servare . I know whom I haue beleeved , and am perswaded , Depositum meum that which I haue committed vn-him . 2. Tim. 4.8 . The crowne of glory is the iust reward of the righteous man : yet not by vertue of his righteousnesse and desert , but by the mercifull promise of Almightie God . Look those notes of the Rhemists set downe in the margent before , at this marke . and tell me , how they agree with Bernard here . Workes are the cause ; the very cause of getting heauen , No saith Bern. They are the way thither , not the cause of our raigning there . that he is able to keepe that which I haue committed to him against that day . He calleth ( saith Bernard ) the promise of God his depositum & because he beleeued him that promised , hee doth confidently make mention of the promise . A promise indeed of mercy , but to be paid in iustice . This is therefore that which S. Paul expected , a crown of iustice , but of Gods iustice , not his owne . For it is iust that God paye what hee oweth ; and he oweth what hee hath promised . And this is the iustice of which the Apostle presumeth even the promise of God , least despising that , he might establish his own and so bee subiect to the iustice of God . And then in the ende , hee knitteth vp the whole tract with this excellent saying , St proprie appellentur ea qua dicimus nostra merita &c. But if wee speake properly of those things which wee call our merits , they are certaine seed grounds of our hope ; incitements of our loue , tokens of our secret predestination , foretokens of our future happinesse , The way to the kingdome , not the cause of our raigning , or of our hauing the kingdome . Furthermore whom hee iustifieth , not whom he findeth iust , those he glorifieth .

In dedic . Eccles. Serm. 5. Mat. 16. Thou art Christ the sonne of the living God . Againe , speaking of Christs speech in the 16. of Mat. to S. Peter Beatus es Simon Barjona , nec multo post , vade retro satana . Blessed art thou Simon Barjona ; and a little after . Get thee behind me sathan , saith unde Barjona ? How was it that he was cald Barjona ? But because not flesh and bloud but the father by whom he spake it , revealed it vnto him . How is it that he was called Sathan ? but because hee savoured of the things , that were of man , and not of God . Now , if in both these considerations , wee shall diligently looke into our selues ; yea how in the one wee are nothing , and how exalted in the other , I thinke our glorying ought to bee temperate ; but peradventure it is more increased , yet is it strengthned , that we should not reioyce in our selues , but in God . Neither am I forgetfull , but with feare and reverence I say Nos sumus . Nos inquam sumus sed in corde Des. Wee are , we are I say , worthy but in the minde of God ; we are worthie , but by his acceptance , Gods acceptance not our worthinesse . not by our worthinesse . It followes , Quod si nos ex puerili animositate gratis salvari nolumus . If wee of childish stomacke will not bee saued freely , iustly are we not saued at all . The dissembling of our misery excludeth mercy , Read O man in thine own heart say the Rhemists and thou shalt finde that thy workes are fully worthy of everlasting life . Rhem testam . annot. 2. Tim. 4. Serm. in Cant. 68. neither hath God ( acceptance or ) vouchsafing any place where presumption is of our worthinesse . Lege homo in corde tuo &c. Read O man in thine owne heart , read within thy selfe , concerning thy selfe : the witnesse of truth , and thou wilt iudge thy selfe vnworthy of this common light .

Againe , Quid de merit is solicita sit Ecclesia , cui de proposito dei firmior suppetit securiorque gloriandi ratio . Why is the Church so carefull touching merits , who hath a more sure and secure cause of reioycing by reason of the purpose of God . It is not for thee to aske , by what merits we hope for good things ; No say the Rhemists , you must knowe that good works be so farre meritorious that God should bee vniust , if he rendred not heauen for the same . Annot. Heb. 6. v. 10. seeing thou hearest by the Prophet , Not for your sakes , but for mine owne sake will I doe it , saith the Lord . It sufficeth for merit to knowe that merits are not sufficient . Bee carefull to haue merits ; when thou hast them , knowe that they be giuen thee , but for fruit thereof hope for the mercy of God . The want of merits is a pernicious povertie , and the presumption of the spirit , is deceitfull riches .

Ser. 73. in Cant. Where are the overplus of the sufferings and satisfactions of the Saints to be applied to others when the most righteous must pray , for the forgiuenesse of their owne sinnes ? In Psal. qui habitat . serm. Still hee followeth the same doctrine , Opus itaque habent & sancti pro peccatis exorare , vt de misericordia salui fiant propria iustitiae non fidentes . Omnes enim pecca●erunt & egent misericordia Dei . Even the Saints haue need to entreat for their sins , that by his mercy they may be saved , not trusting to their own righteousnesse ; For all haue sinned , and stand in need of the mercy of God . Quid enim stultius quam habitare in domo vix adhuc inchoata ? consummasse te putas ? at cum consummaverit homo tunc incipit , &c. What more foolish is it ( saith hee ) then to dwell in an house scarce as yet begun ? Dost thou think that thou hast finished it ? But when man hath finished it , then doth he but begin . Further , this dwelling is altogether ruinous , it hath more need to be vnderset & propped , then dwelt in . Is not our life fraile & vncertaine ? It is of necessity that whatsoever is founded vpon it , Who can thinke to set a sure building vpon a tottering foundation ? bee like vnto it ; for who doth trust a sure building vpon a tottering foundation ? Dangerous is the dwelling of them that trust in thir merits , it is dangerous because it is ruinous . Serm. ibid. 15. Hoc enim totum hominis meritum , si totam spem suam ponat in illo , qui totum hominem salvum fecit . For this is the whole merit of man , to put his whole trust in him , who hath wholy saued man . Orate salvatorem , Epist. 310. qui non vult mortem peccatoris , vt tempestivum iam exitum non differat , sed custodiat . Curate munire votis calcaneum nudum meritis , vt is qui insideatur invenire non possit vnde figat dentem & vulnus infligit . I beseech you friends pray the savior for me , who will not the death of a sinner , that he delay not this timely departure of mine , but keepe it . I desire you to strengthen with your prayers my heele ( that is the ending of my life ) which is void of merit , that he that layeth wait may not finde wherein to fix his tooth there by to giue a wound .

To conclude , let that suffice , Serm. 13. super Cant. which this holy man Bernard ; ( reciting many worthy acts done in the olde Testament by the worthies of those times David , Iosua , lepthe , Gedeon , Sampson , Iudith , Iudas Machabaeus ; and how that none of these imparted their glory to any other ) inferreth strongly , Quid minus ab his omnibus conditor omnium fecit , quo minus & ipse debeat gloriari singulariter ? What hath the maker of all things done lesse then any of these , that hee should glory alone , lesse then they ? He alone hath triumphed over the enemies ; hee alone hath deliuered the captiues ; and shall hee haue a partner in the glory ?

It is impossible for any man how regenerate soever to fulfill the whole law , now in his corrupt nature , because it saith , Cursed is every man that continueth not in all things that are written therein . Sup. Cant. ser. 58 The Law ( if J may so speake ) giueth Law to the whole man , to al his thoughts words , & deeds , and taketh exception against any thing either inwardly or outwardly , whereby we step aside from the rule thereof .

QVantumlibet in hoc corpore manens profeceris , erras si vitia putas emortuae , & non magis suppressa : velis nolis intra fines tuos habitat Iebusaem , subiugari potest sed non exterminari . Scto ( inquit ) quiae non habitat in me bonum . Parum est nisi & malum , inesse fateatur . How much soever thou dost profit whilst thou abidest in this body , thou art deceaued , Vices are not dead in vs . As the Rhemists before pleaded nothing more then their merits : so say they in this question , of fulfilling Gods commandements through true inherent iustice . Annot. Mat. 5. v. 21. & 11. v. 30. and , goodmen doe keepe all Gods commaundements , againe , the keeping and doing of the Cōmendements is properly our iustification . In Luk. c. 1. v. 6. It is not impossible to keepe that Commandement of louing God with al our hart . Luc. 10. v. 28. & 1. Ioh. 3. v. 22. Cant. Ser. 50. S. Bernard here doth not only affirme the impossibilitie of ful & perfect keeping of the law , but giueth reasons also , why God notwithstanding held it profitable for vs that he should giue the Law , and in every point speaketh fully and expressely the same that wee doe . if thou thinke that vices are dead in thee , & not rather suppressed . Whether thou wilt or no the Iebusite will dwell within thy coasts , he may be brought vnder , but not vtterly banished . I knowe ( saith S. Paul ) that in me dwelleth no good thing . That is but a small matter , except hee also confesse , that evill was present with him . Hee saith , Not the good which I would doe , that doe I ; but I doe the evill which I hate . But if I do that which I hate , it is no more I that doe it , but sinne that dwelleth in me . Either if thou darest preferre thy self before the Apostle ( whose saying this is ) or else confesse with him , that thou also dost not want vices .

Quomodo ergo iubenda fuit , quae implenda nullo modo erat ? Aut si placet tibi magis de affectuali datum fuisse mandatum , non inde contendo , dum modo acquiescas & tu mihi quod minime in vita ista ab aliquo hominum possit vel potuerit adimpleri . How was the law to be commanded , What can bee , said more plainly against the Papists now , then this ? See the iudgement of the Rhemists . If the Commandements ( say they ) be impossible to bee kept , Christ had mocked and not taught the lawyer and others , when he propounded the keeping of them , for the meane to obtain life everlasting . Annot. in Luc. c. 10. v. 28. No , saith S. Bernard , God by commanding things impossible , doth not thereby make man a transgressour , but humbleth him , to the intent that man perceauing his owne defect might in 〈◊〉 his righteous●es by works , fly vnto Gods mercy & grace . which can by no meanes be fulfilled ? or if thou rather thinke that the commandement was giuen for the ruling of our affections , I will not herevpon striue ; so that thou also doe yeeld vnto me , that in this life it neither can , or over could bee fulfilled of any man . Quis enim sibi arrogare id audeat , quodse Paulus ipse fatetur non comprehendisse ? For who dare arrogate that to himselfe , which Paul himselfe confesseth , hee had not comprehended ? Nec latuit praceptorem praecepti pondus , hominum excedere vires . Neither was the commander ignorant , that the waight of the commandment exceeded mans strength , but he iudged it to be profitable , that thereby they might be put in minde of their owne insufficiencie , and so might knowe that they ought according to their power labour to the end of righteousnesse . Ergo mandando impossibilia non praevaricatores homines fecit , sed humiles , vt omne os obstruatur , & subdit us fiat omnis mundus Deo : quia ex operibus legis non iustificabitur omnis caro coram illo . Therefore by commanding things impossible , he made men not transgressors but humble ; that every mouth be stopped , and all the world made subiect vnto God , because that by the works of the law , no flesh shall be iustified before him ; for wee receauing the Commandements , and feeling our owne want , will cry vnto heauen , and God will haue mercy vpon vs : Et sciemus in illa die quia non ex operibus iustitia qua fecimus nos , sed secundum suam misericordiam salvos nos fecit . And that wee may knowe at that day , that not for the workes of righteousnesse which wee haue done , but of his owne mercy hath he saued vs .

Infelix ego home , De advent . dom Ser. 6. quis me liberabit de corpore mortis huius ? Vnhappy man that I am ( saith S. Paul ) who shall deliuer mee from this body of death . For hee did certainely knowe that hee could not before be deliuered from that naughty root that cleaueth to the flesh , and from the law of sinne , which is in our members , vntill hee were dissolued from this body , wherevpon it was that he desired to be dissolved , and to be with Christ , knowing that sin which worketh divorce betweene God and vs , cannot vtterly be taken away , vntill till we be deliuered from this body : Marc. 9. In Ser. omnium Sanct. Serm. 1. Consider I pray thee Reader , how this text of Bern. agreeth with these notes of the Rhemists . Christians are truely iust , and haue in themselues inherent iustice by doing Gods commandements in Mat. c. 5. v. 21. The keeping and doing of the Commandements is properly our iustification . in Luc. 1. v. 6. & 75. No , saith Bernard , all our righteousnesse is as a stained & defiled cloth . you haue heard of one whome our Lord dispossessed of a Deuill , and how tearing & renting him the Deuill departed . Therfore I say vnto you , that kind of sin which so often doeth trouble vs ( I mean our concupiscence and euill desires ) ought indeed to be repressed , & may by the grace of God , that it rainge not in vs , neither that we giue our members weapons of iniquitie to sin , & in that respect , there is noe condemnation to those that are in Iesus Christ . Sed non eiicitur nisi in morte : but that sin is not cast forth but in death when we dot so rent it , that the soule be seperated from the body .

Beati qui esuriunt , et sitiunt iustitiam , queniam ipsi saturabuntur ; sed quid potest esse omnis iustitia nostra coram Deo ? Blessed are they that hunger and thirst for righteousnesse sake , for they shall be satissfied . But what can all our righteousnesse be before God ? shall it not according to the prophet be accounted as a most filthy & defiled cloth ? & if all our rigthteousnesse be straitly iudged it shal be found vniust , & haue no force . What therfore shal become come of our sins , when as euen our righteousnesse it selfe shall not be able to answere for it selfe ? Therfore earnestly crying with the Prophet , Enter not into iudgement with thy servant O Lord , let vs with all humblenesse run to the throne of mercy which only is able to saue our souls .

That faith only iustifieth ; and that there it an infallible certaintie of salvation from confidence of Gods mercy in Christ , knowne to a man in his owne conscience by an ordinary special divine faith .

COrde creditur adiustitiam , ore fit confessio ad salutem . In vigil . natal . dom. Serm. 1. in fine . Iustitia siquidem in corde , panis in domo . Est enim iustitia pani & beati qui esuriunt & sitiunt iustitiam , quoniam ipsi saturabuntur . Siergo in corde iustitia , est iustitia quae ex fide est . Hac enim sola habet gloriam apud Deum . Fit etiam ore confessio ad salutem , & securus iam suscipe eum qui in Bethleem Iuda naseitur Iesum Christum filium Dei . With the hart man beleeueth vnto righteousnesse , and with the mouth man confesseth to salvation . Faith as it is an instrument of apprehending Christ to righteousnesse and life everlasting is alwaies alone , but as it is the way to salvation , it is not alone . Rom. 10.10 . Truely righteousnesse in the heart , is as bread in the mouth , for righteousnesse is bread ; and blessed are they that hunger and thirst after righteousnesse for they shall be satisfied . If therefore righteousnesse be in the heart , it is the righteousnes that is of faith , for that only hath glory with God : Let the confession bee also in the mouth to salvation , and then being secure , receaue him who was borne in Bethleem Iuda Iesus Christ the son of God .

Nam sibi quidem ipsi fidere , Ibid. Serm. 5. If there were inherent righteousnesse ; man might trust to himselfe , but hee may not trust to himselfe , therefore he hath not inherent righteousnesse . non fides , sed perfidiae est . For truely for one to trust in himselfe is not of faith , but of vnbeleefe ; neither is it confidence for a man to put his trust in his owne selfe , but diffidence & mistrust rather . But he is faithfull , who neither trusteth to himselfe , nor hopeth in himselfe , but is to himselfe as a lost vessel , so loosing his owne life , that he may keep it to everlasting life .

At vero iustitiae tuae tanta vbique fragrantia spargitur , vt non solum iustus sed etiam ipsa dicaris iustitia , & iustitia iustificans . Tam validus denique es ad iustificandum , quam multus ad ignoscendum . Quamobrem quisquis pro peccatis compunctus esurit , Hunger & thirst after righteousnesse saith he , not inherent righteousnesse , but that righteousnesse which consisteth in the forgiuenesse of sinnes . Idem ibid. Note . Iustification before God is no where in al the Scripture ascribed to any other vertuesaue only faith , the promise of salvation is somtimes adioyned to other vertues , as fruits and marks of them whom God hath saued but never as causes thereof . S. Bernard speaketh of a righteousnesse , that forgiueth sinnes , and that is not inherent righteousnesse , I trow . This is the very forme of our righteousnesse , not to remember our offences . Ser. 1. de annun . & sitit iustitiam , credat in te , qui iustific as impium , & solam iustifieat us per fidem pacem habebit ad Deum . But indeed so sweet a savour of thy righteousnesse is every where spread abroad , that thou maist not only bee called righteous , but righteousnesse it selfe , and a iustifying righteousnesse . Furthermore , thou art as able to iustifie , as thou art ready to forgiue . Where fore whosoever inwardly grieued for his sinne , doth hunger and thirst after righteousnesse , Let him beleeue in thee who iustified the vngodly , and being iustified by faith only , he shall haue peace with God .

Againe in the same place , speaking of Christ who is our righteousnesse saith , Per iustitiam denique quea ex fide est , solvit funes peccatorum GRATIS iustificans peccatorem . By the righteousnesse which is of faith , he looseth the cords of sinners , FREELY iustifying the sinner . And teaching vs to beleeue in Christ speaketh of him , as of a righteousnesse quae delicta donat , that forgiueth sinnes ; And wherein that righteousnesse doth essentially and really consist , he expresseth thus , Delicta inventutis meae & ignorantias meat ne memineris & iustus sum . Remember not the offences of my youth and my ignorances and I am righteous or iust .

Sicredis peccata tua non posse deleri nisi ab eo cui soli peccasti , & in quem peccatum non cadit , benefacis ; sed adde adhuc , vt & hoc credas , quia per ipsum peccata tibi condonantur . Hoc est testimonium quod perhibet in corde spiritus sanctus , dicens dimissa sunt tibi peccata tua . If thou dost beleeue , that thy sinnes cannot be forgiuen , but by him against whom thou hast only sinned , and on whom sinne never fell , The faith wherby a man is tisstified , is such a faith as whereby I beleeue my owne salvation . thou dost well , but adde withall , that thou shouldest beleeue also , that by him thy sinnes are forgiuen thee . This is the witnes that the holy Ghost beareth in thy heart saying , thy sinnes are forgiuen thee .

Againe , Epist. 107. Why should not a man beleeue his owne salvation , when the spirit by faith revealeth to him the purpose of God , that he shal be saued . Iustus est quis , nisi qui amanti se Deo , vicem rependit amoris ? quod non fit nisi revelante spiritu per fidem homini aeternum dei propositum super sua salute futura . Quae sane revelatio , non est aliud quam infusio gratiae spiritualis . Who is iust but hee that returneth loue to God who hath loved him ? which is not done , but when the spirit by faith , revealeth to a man the eternall purpose of God concerning his own salvation to come . Quae sane revelatio &c which revelation is nothing else but the infusion of spirituall grace whereby the deeds of the flesh are mortified , and the man prepared to the kingdome of heauen , which flesh and bloud inherit not , receaving together in one spirit , both whereby he may presume that he is beloued , and doth also loue againe . And this secret of faith he presently after saith is fons signatus , cui alienus non communicat , est sol iustitiae qui timentibus deum tantum oritur . A spring and fountaine shut and sealed vp to be private to themselues , the sonne of righteousnesse , which doth not shine but to them that feare God . And if there bee any that feele not that comfort in themselues , the Prophet ( saith he ) doth pronounce of them that they are gens quae non audivit vocem Deisui , a people that haue not harkned to the voice of God speaking in them .

And before all this , Ibid. in the same Epistle Sic ad ortum solis iustitiae sacramentum absconditum à seculis de praedestinatis & beatificandis emergere aliquanclo incipit ex abysso aternitatis , dum quisque vocatus per timorem , iustificatus per amorem prasumit se quoque esse de numero beatorum , sciens nimirum quia quos iustificavit illos & magnificanit . So at the rising of the sun of righteousnesse ( in our iustification ) the secret that was hidden from the beginning concerning them that are predestinate , and shall be blessed , beginneth to appeare out of the depth of eternitie , whilst a man called by the feare of God , and made iust by loue , presumeth that hee is one of the number of the blessed , knowing that whom he hath iustified , them also he hath glorified . For what ? hee heareth himselfe called , when hee is striken with the feare of God , and he feeleth that he is iustified , when hee is all besprinkled with the loue of God , and shall he doubt of his glorification ? he is receaved into favour , hee is advanced , and shall he doubt onely of the finishing ? It followeth , habes homo huius arcani indicem spiritum iustificantem , coque ipso testificantem spiritui tuo quod filius dei & ipse sis ; agnosce consilium Dei in vocatione Dei . O man thou hast for thy declarer of that secret the spirit iustifying thee , and thereby testifying to thy Spirit , that euen thou art the child of God ; acknowledge therefore the counsel of God in thy iustification . And this euery one receiveth in his iustification , wherein he beginneth to know , as he is known , there being given to him to perceive somwhat beforehand of his future blisse , even as it hath lien hid from everlasting in God , Saint Bernard establisheth a foresight of future blisse . by whom hee was predestinate , and shall more fully appeare in the same God , when hee shall make him blessed ; yet , of which knowledge of himselfe , now already perceived in part , he for the time reioycety in hope , Although a man must not at all times reioyce in security , as though there were nothing any more to trouble him : but he may be thus far secure , as to be without doubt of an happy issue & deliverance , and this is the hope that we reioyce in . but not in security rightly acknowledging himselfe to be the child , not of wrath , but of grace , he hath the triall & proofe of the fatherly affection of Gods goodnesse towards him , he perceiveth and considently resolveth that he is beloved of God , and presumeth that he is one of the number of the blessed .

To conclude , this he saith of the sinner casting away the works of darkenes , and putting on the armour of light , Gloriari iam incipit , he now beginneth to glory besides hope , in the hope of the glory of the sons of God ; For all his deniall of glorying in security , yet doth he ever establish our reioycing in hope , because much conflict remaineth for the attayning of that which notwithstanding certainly and vndoubtedly is hoped for . which glory now euen neere at hand hee beholdeth with open face , leaping for ioy at this new light , hee considereth and saith , Signatum est super nos lumen vultus tui Domine , dedisti laetitiam in corde meo . The light of thy countenance is scaled vpon vs O Lord , thou hast put gladnesse in my heart . Iam si O bone Pater vermis vilissimus & odio dignissimus sempiterno , tamen confidit amari , quia se sentit amare ▪ imo quia se amari praesentit non confunditur redamare . Although most gratious Father , he now bee a most vile worme , & worthy of euerlasting hatred , yet doth he assure himselfe that hee is beloved , because he feeleth himselfe to loue ; nay because he first feeleth himself to be beloved ; therefore hee is not ashamed to loue againe .

Again : Quis poterit salvus esse ? dicunt discipuli Salvatoris . Serm. 5. in dedicatione eccles. Apud homines hoc impossibile est , sed non apud Deum . Who shal be saved ? say the Disciples of our Saviour . This is impossible with men , but not with God . This is our whole confidence ; this is our onely comfort ; this is the whole meanes of our hope But being sure of Gods ablenesse to saue vs , Although by other meanes wee cannot know whether we be beloved or hated of God ; yet by faith and by the spirit of God , that secret is revealed vnto vs , that wee are beloued of God & are his children . what do we to be assured of his will thereto ? For who knoweth whether hee be worthy of loue or hatred ? who hath knowen the mind of the Lord , or who hath beene his counsellor ? Hic iam planè fidem nobis subvenire necesse est . But heere faith must needs helpe vs ; heere Gods truth must needs be our succour , that that which lyeth hid concerning vs in the Heart of God our Father may by his Spirit be revealed vnto vs , and his Spirit by the testimony thereof may perswade our spirits , that wee are the children of God , and that it is done by calling & iustifying of vs freely by faith ; in which two there is as it were a certaine middle passage , from the eternall predestination to the glorification which shall be heereafter .

Againe , vpon this Text , Omnis qui natus est ex Deo , non peccat , In Septuag. Serm. 1. 1. Iohn . 5. v. 18. sed generatio coelestis conservat illum . Euery one that is borne of God sinneth not , but the generation of God , or he that is begotten of God , doth keepe him , saith . Sed generationem istam quis enarrabit ? But who shall declare this generation ? who can say , I am one of the number of the elect ? I am one of the children ; The Scripture saying , This excludeth all apprehension of flesh and bloud , as iudgment of reason or humane knowledge , but the secret of the spirit is excludeth not . Man doth not know whethe hee be worthy of loue or hatred : verily we haue not a certainety , but the boldnes of hope doth comfort vs , lest we should be altogether grieved with the perplexity of the doubt , Sed propter hoc data sunt signaquaedam , &c: but for all this there are manifest signes and tokens of salvation , that it is without all doubt that hee is of the number of the Elect , in whom those tokens doe remaine .

Of which tokens or signes he speaketh thus in another place , In Octav. Pasc . Serm. 2. Quomodo sine testimonio electos suos deserat Deus ? How should God leaue his Elect without testimony ? ( of their election ) or what comfort might there bee vnto them floting carefully betwixt hope and feare , if they did not finde the favour to haue some testimony thereof ? The Lord knoweth who are his , he onely knoweth whom he hath chosen from the beginning ; but what man knoweth , if hee be worthy of loue or hatred ? But if , as certaine it is , that certainety be deemed vnto vs , The certainety of faith is gathered from such signes & tokens as by the Word of God are deliuered vnto vs , & according to Saint Bernard are such as doe keepe vs from that wauing & wandring , which otherwise might bee betwixt hope and feare . Idem de Evang. septem panis Serm. 3. how much the more delightfull shall they bee , if we can finde any tokens of this election ? For what rest can our soule haue , so long as it hath no testimony of its owne predestination ? Therefore it is a word to bee beleeved , and worthy by al meanes to be received , whereby the witnesse and testimony of our saluation is commended vnto vs .

Further , speaking of the seuenth Loafe . and the three peeces belonging vnto it : & expressing this certainety in himself saith , Septimus quoque panis est spes obtinendi , cuius nihilominus teneo fragmenta tria , & corum sapor dulcis admodum gutturi meo . The seuenth Loafe saith he , is hope of obtaining pardon for my sin ; of which Loafe I hold three pieces , the taste of which is very sweet to my throat . There be three I say , which doe so strengthen and confirme my heart , as that no want of merits , no consideration of mine owne vilenesse , no estimation of the heavenly blisse can cast mee downe from the height of my hope being fast rooted therein . Saint Bernard affirmeth a certainty of faith , built , not vpon his owne immediate knowledge and apprehension , but vpon the loue of God in adopting him the truth of his promise , and his power to performe the same . These 3 I say , wherein my hope wholly consisteth charitatem adoptionis , veritatem promissionis , potestatem redditionis ; the loue of God in adopting me ; the truth of his promise ; & his power to performe the same . Let my foolish thought now repine and murmure as much as it will , saying , Who art thou , and how great is that glory ; and by what merits doest thou hope to obtaine the same ? & I will boldly answere . I know whom I haue beleeved , and I am certaine and sure of it , because he hath adopted me in great loue , because he is true in his promise , and because he is of power to make good the same .

Further. Serm. 8. in Cant. Quae in vobis anima sensit aliquando in secreto conscientiae suae spiritum filij clamantem , Abba Pater , Ipsa , ipsapaterno se diligi affectu praesumat , quae eodem se spiritu , quo & filius affectam sentit , confide quaecunque es illa , confide nihil hasitans . What soule amongst you soever doth sometime feele in the secret of his conscience , the spirit of the sonne , crying Abba Father ; that soule , euen that soule may presume that it is beloued with a Fatherly affection , which doth feele it selfe beloved by the same spirit , that the sonne is ; bee bold how foule soever thou art , bee bold , doubting nothing at all . In the spirit of the son , acknowledge thy selfe to bee the daughter of the wife and sister of the son . Non est quod iam talis anima dicere vereatur , dilectus meus mihi : In Cant. 69. Serm. quod ex eo quod se diligere , & vehementer diligere sentit , etiam diligi nihilominus vehementer non ambigit , ac de sua singulari intentione , solicitudine , cura , opera , diligentia studioque quo incessanter & ardenter invigilat quemadmodum placeat Deo , aeque haec omnia in ipso indubitanter agnoscit , recordans promissionis eius ; Ergo ex proprijs , quae sunt penes Deum agnoscit , nec dubitat se amari , qui amat . There is now no occasion that such a soule should be afraid to say , my Welbeloved is mine , which out of that , that it perceiveth it self to loue , & vehemently to loue , doth nothing doubt , but that it is beloved againe vehemently ; & out of its owne speciall diligence , care , study , indevour , whereby it doth earnestly & without intermission take good heed , how it may please God , it doth vndoubtedly acknowledge all these things to be in him , remembring his promise . Therefore from those things which are properly Gods it doth acknowledge , nor at all doubt , but that it is beloved , which doth loue .

Mens quae divino Spiritu impletur , Greg. dial . lib. 1. cap. 1. hàbet evidentissima sua signa , virtutes scilieet & humilitatem , quae si utraque perfectè in unamente conveniant , liquet quod de praesentia Spiritus Sancti testimonium ferant . The mind that is filled with the holy Spirit , hath its most evident signes & tokens , that is to wit , grace and humility , both which if they meet together in one soule , it is certaine , that they beare witnesse of the presence of the holy Ghost .

Deum sitiens anima prius timore compungitur , Greg. lib. 6. registri c. 187. post amore &c. at verò quum longa moeroris anxietate fuerit formido consumpta ▪ quaedam iam de presumptione veniae nascitur securitas . The soule that thirsteth after God , is first pricked with feare , then with loue ; but when feare through long heavinesse of sorrow shal be consumed , there is then a certaine security bred of obtaining mercy .

Iustiviri securitas recte Leoni comparatur , Greg. Moral . lib. 31. cap. 23. quia contra se cum quoslibet iusurgere conspicit , ad mentis suae confidentiam redit : & scit quia cunctos adversantes superat , quia illum solum diligit , quem invitus nullo modo amittat . The confidence of a iust man may rightly be compared to a Lion ; because when he seeth any to rise vp against him , retireth to the assurance of his owne mind , & knoweth that he doth overcome all that oppose , because he onely loueth him , whom vnwillingly by no meanes he may lose .

There is no inherent righteousnesse in man , whereby he may be iustified before Gods Tribunall ; But the righteousnesse of Christ is imputed being apprehended by faith .

Quòd si dixerit , Patertuus addixit te , respondebo , sed frater meus redemit me , Bern. Epist. 190. cur non aliundè iustitia , cum aliundè reatus ? Alius qui peccatorem constituit , alius qui iustificat à peccato , alter in semine , alter in sanguine . An peccatum in semine peccatoris , & non iustitia , in Christi sanguine ? sed iustitia . inquiet , si cuius est , quid ad te ? Esto , sed sit etiam culpa cuius est , quid ad me ? An iustitia iusti super eum erit , & impiet as impij non erit super eum ? Adam bound vs . Christ hath set vs free . The matter of our condemnation is in Adam , and the matter of our salvation is in Christ : so that Bernard heere plainely affirmeth both the imputation of Adams sin to condemnation , and the imputation of Christs righteousnesse accordingly to iustification . The Rhemists in their notes on the New Testament do nothing so much as mock & scoffe at this doctrine of the imputation of Christs righteousnes ; blasphemously calling it , a new no iustice a phantasticall apprehension of that which is not , a false faith and vntrue imputation . in Rom. 3. verse 22. we are not onely by acceptation or imputation partakers of Christs benefites , but are by his grace made worthy thereof , and deserue our salvation condignely . Col. 1 , v. 13. in margine . this is lofty & hye doctrine , and worthy the buskin , but far from S. Bernards humility . But if he shall say , thy father hath bound thee over , I wil answere , but my brother hath redeemed me . Why should not righteousnesse bee of an other , seeing guilt is of another ? It was another that made me a sinner , it is another that iustifieth from sinne , the one in his seed , the other in his bloud . Is there sin in the seed of a sinner , and is there not righteousnesse in the Blood of Christ ? But he will say , if there be a righteousnesse of any ones , what is that to thee ? Let it be so . But then let the fault be whose it is , what is that to me ? Shall the righteousnesse of the righteous be vpon himselfe , and shall not the wickednesse of the wicked be vpon himselfe ? It is not meete that the son should beare the iniquity of the father , & be denied to be partaker of the righteousnesse of his brother .

And before in the same Epistle , Assignata est homini aliena iustitia , quia caruit sua , nam si unus pro omnibus mortuus est , ergo omnes mortui sunt : ut videlicet satisfactio unius omnibus imputetur , sicut omnivm peccata unus ille portavit . There is appointed to man , an other mans righteousnesse ; because he wanted his owne . For if one did die for all , then all were dead , that so the satisfaction of one , might be imputed to all , even as that one did beare the sinnes of all .

Againe . In Cant. serm. 61. Genes. 4. Et ideo liquet errasse illum qui ait Maior est iniquitas mea , quam ut veneammerear , nisi quod non erat de membris Christi , nec pertinebat ad eum de merito Christi , ut suum presumeret , suum diceret quod illius esset , tanquam rem capitis membrum . And therefore he did erre who said , My sin is greater than it can be forgiuen , & he spake it in that hee was not one of the members of Christ , neither did any thing pertaine vnto him of the merit of Christ , that he should presume it was his , The righteousnes that is assigned vnto us , is an others , and not our owne . or that he could say , that was his which was Christs , as a member of the riches of the Head .

After , Domine memorabor iustitiae tua solius . Ipsa est enim & mea , nempe factus es mihi in iustitìa à Deo . Numquid mihi verendum ne non una ambobus sufficiat ? non est pallium breve quod non possit operire duos . Iustitia tua iustitia in aeternum . Quid longius aeternitate , & te pariter , & me operiet largiter largae & aeterna iustitia . Et in me quidem operit multitudinem peccatorùm , in te autem Dominé quid nisi pietatis thesauros divina bonitatis ? Here is no mention of inherent righteousnesse , but onely of Christs righteousnes imputed , apprehended by faith . O Lord , I will remember thy righteousnesse alone , for that is mine also ; for thou art made vnto mee righteousnes by God . And shall I feare that one righteousnes will not serve two ? It is not a short Cloke ( as the Prophet faith ) such as cannot cover two . Thy righteousnesse is righteousnesse for ever . What is longer than eternity . Thy large and everlasting righteousnesse will cover both thee & me fully , in me it will indeed cover a multitude of sinnes ; but in thee O Lord what but the Treasures of Piety , the riches of goodnesse .

Again , In Cant. serm. 25. vpon that speech of the Church , Niger sum , sed formosa , filia Hierusalem . I am blacke . but welfavoured , daughter of Ierusalem , saith , Videamus iam quid illud fuerit dicere , nigrasum , sed formosa . Nulla ne in his verbis repugnantia est ? Absit , non omne quod nigrum est , continuò deforme est , &c. Let vs see what it is to say , I am blacke , but comely , This is the beauty of the church , not her being without sin , but remission and forgiuenesse of sinnes by the righteousnesse of Christ , imputed vnto it , & apprehended by faith : so that as the Church is blacke , but faire through Christ , so Christ is faire in himselfe , but he seemed blacke for the Churches sake . Esay 53. Is there no repugnancie in these words ? God forbid . Every thing that is blacke , is not straightwayes ill-favoured . Blacknesse ( for example ) in the ball of the eye is not vncomely , and some blacke haires serue for ornament . After this manner perhaps may the Bride ( or Church ) with the beauty truly of her feature , not want her mole or spot of blacknes , but then it is in the time of her pilgrimage . It shall bee otherwise in her country , when the Bridegroome of glory shall make her to himselfe a glorious Church , not having spot or wrinckle , or any such thing . But now if she should say , she hath no blacknes , she should deceive her selfe , and there were no truth in her .

And to the same effect hee saith elsewhere , In Cant. serm. 38. The Church is but begun in this life to purged from iniquity , & framed in conversation to depart therefrom : & so is every one that is iustified by faith in Christ , having Christs righteousnesse imputed vnto him : In Cantie . 38. Serm. shewing how the Church ( or Bride is said to bee faire among weomen , Spiritualis autem anima , &c. The spiritual soule although it be now so far faire , because it walketh not according to the flesh , but according to the spirit . But yet in respect that it continueth in this body , it doth tend to the perfection of fairenes , and therefore is not at all hands faire , but faire among weomen , that is , in respect of earthly mindes , & those that are not spirituall , as she is . Tunc audies . Tota pulchra es amica mea , & macula non est in te . Nunc vero etsi ex parte iam similis , ex parte tamen tamen dissimilis &c. sed & ego te dico pulchram , sed inter mulieres , id est , ex parte . Then ( that is in the Countrey of Heaven ) thou shalt heare these words , Thou art all faire my Loue , Partly faire and partly black : the white garment of Christ must cover this blacknesse . and there is no spot in thee . But now although thou art in part like , yet in part thou art vnlike . I say thou art faire , but it is among weomen , that is to say , in part .

Touching the lawfulnesse of mariages in Ministers where the gift of continency is not giuen .

Vtinam qui continere non valent , perfectionem temerariè profiteri , Deconvers . ad Cleric . serm. 29. aut coelebatui dare nomina verentur . Would to God that those that cannot containe would stand in awe to professe single life : for doubtles it were much better to marry then to burne . But there are many , and so many , that they cannot bee hid for multitude , & for impudency do not seeke it , who vse their libertie , as an occasion to the flesh , abstaining from marriage , and flowing from thence into all manner of filthines , fornication , adulteries , incests , Sodometry , and that which filthy Sodome never knew .

And touching those that haue vowed a right vow ( suppose chastitie ) and finde they cannot containe , or performe it , the bond is not absolute , but of conditionall necessitie . Ego non arbitror minora vota impedire maiora , Epist. 47. nec Deum exigère quodcunque bonum sibi promissum , si pro ea melius aliquod persolutum . I doe not thinke ( saith he ) that lesser vowes can hinder the greater , neither that God doth require , every good that is promised him , if for those any thing better shall bee paid him , &c. In turpi voto muta decretum , Lib. 5. ad sororem . In a filthy vow , change thy minde .

Againe . In Cant. serm. 66. Tolle de Ecclesia honorabile connubium , & thorum immaculatum : nonne reples eam concubinarijs , incestuosis , siminifluis , mollibus , masculorum concubitoribus , & omni denique genere immundorum ? Take from the Church honorable marriage , & the vndefiled bed ; and doest thou not fill it with keepers of concubines , incestuous persons , seed-loosers , & all manner of vncleane persons .

There is no fleshly and orall eating of the naturall body of Christ in the Sacrament , neither doe the wicked eate him at all .

Cum audirent dicentem , In Psalm . qui habitat . serm. 3. nisi manducaveritis carnem filij hominis , & biberitis eius sanguinem dixerunt . &c. When they heard him say , Except you eate the flesh of the Sonne of man , & drinke his blood . They said , This is that which wee call the eating of Christs flesh , and drinking of hish loud . it is an hard saying , and they went from him . But what is it to eate his flesh and drinke his blood , except to remember his sufferings , and to imitat that conversation , which he led in the flesh ? whereto hee appointed that pure Sacrament of the altar where wee receaue the Lords body , that as the forme of bread doth seeme to enter into vs ; so wee shall knowe by the conversation which he had in the flesh that hee doth enter into vs to dwell in our hearts by faith .

Againe . Sacramentum dicitur sacrum signum , Inserm . de 〈◊〉 sive sacrum secretum . Multa quidem fiunt propter se tantum ; alia vero propter alia designanda , & ipsa dicuntur & sunt signa . A Sacrament is said to bee an holy signe , or an holy secret . The nature of a signe doth consist in setting forth another thing . But many signes are ordained for themselues onely , yet some signes are ordained for other things & those are called , and so are signes . That therefore we may take example from vsuall things . A ring is given as a ring absolutly , in that there is no similitude . A visible signe is like a ring , or an earnest peny . It is given also to invest one into an inheritance & then it is a signe ; so that hee that receaveth the ring may now say . The ring availeth nothing , Grace is considered in respect of those that vse it ; not that it is really in the signes . but it is the inheritance that I seeke . In the same manner our Lord approaching neere to his passion , tooke care that his ( members ) should bee clothed with his grace , that the invisible grace might be exhibited by some visible signe . To this purpose are all Sacraments instituted , to this purpose was the receauing of the Eucharist , and Chrisme ; to this purpose also was Baptisme , the beginning of all Sacraments ; in which wee are planted together with him into the likenesse of his death . For as in outward things there are divers signes , These examples fight directly against the corporall presence and yee proue withall , that the Sacraments are not bare signes . In serm. de purificat . The Priest alone doth not consecrate nor sacrifice , but the people with him : therefore there is no reall transubstantiation of the bread into the body of Christ , nor reall sacrifice of that body . that we may tarry vpon the example first taken . There are many ornaments wherewith wee are adorned , for example , a Bishop by his staffe , and his ring . As it is in these things , so are the diversities of gifts deliuered in divers Sacraments .

Againe . Neque enim credere debemus quod soli sacerdoti supra dictae virtutes sint necessariae &c. Neither ( saith he ) ought we to beleeue , that those fore recited vertues belone only to the Priests : as though he alone did consecrate and sacrifice the body of Christ ; Hee doth not sacrifice alone , hee doth not consecrate alone , but the whole company of the faithfull which stand by , doe consecrate & sacrifice with him . Therefore the standers by ought to haue of their owne , as well as the Priest , firme faith , pure prayer , godly devotion . And in the same sermon expounding the Text of S. Paul , The cup of blessing which wee blesse &c. saith , Heare bretheren , not mee but the Apostle , The cup of blessing which we blesse , This is the appointed end of these mysteries ; there is a secret dispensation of grace in their vse , that is a partaking of the body and bloud of Christ : but this inferreth not , nor doth the nature of the mystery require that the truth meant in the mysteries , should by any corporall presence be contained , or lye hid vnder the signer . In caena domini . is it not the communion of the blood of Christ ? The cup , that is to say , the partaking of the cup maketh vs to haue a certaine fellowship with Christ : And the bread which we breake is it not a partaking of the body of Christ ? As if hee should say , the bread which wee breake maketh vs one body vnder Christ our head ; because as one bread is made of many cornes , which afterward is turned into the body of Christ , both by faith , and by the holy words which Christ taught his ( Church ) so , many participating of that body in the vnitie of faith , hope , and charitie , are one body with Christ .

In his next tract of the Lords supper speaking plentifully of this argument amongst many other , he hath these words , In hoc Sacramento , non solum quaelibet gratia , sed ille à quo est omnis gratia sumitur . In this Sacrament ( saith he ) not only every grace , but he from whom all grace floweth is had . For Christ was once made a saving oblation for the life of the world , a generall reconciliation , and gaue to all Sacraments as well those of the old Testament , as of the new , vertue and efficacy that by such and so great an offering , all men might be sanctified that were to be saued . He is the lamb slaine from the beginning of the world , that is , to the faithfull that were from the beginning ; And in that it is said , from the beginning , not the time of his death is set forth , Prins enim mors cius prosuit quam fuit . If Christ spake of the bread , as certainely he did and S. Bernard acknowledgeth , then sinely transubstantiation is vtterly overthrowne , as all Papists knowe , that knowe the difference betweene them & vs . but of his bringing salvation . For his death did profit before it was . After describing the order of the administration of the Lords supper . Christ ( saith he ) spake of the bread , saying , Take eate , this is my body , and so of the wine , drinke you all of this , this is my blood which shall bee shed for many to the remission of sinnes . Now touching the efficacie and communion of the body & blood of Christ ; We ( saith he ) are knit in an vnspeakable vnion with Christ , and Christ with vs , as he himselfe saith , he that eateth my flesh and drinketh my blood , remaineth in mee , and I in him . And this is to bee thought of those that receaue worthily , and not of the wicked . Surely at one table , at the Lords supper , Iudas and Peter receaued both one consecrated bread ; Peter to life , Iudas to damnation . And vpon the words , Hoc facite in meam commemorationem . Doe this in remembrance of me . Hee mentioneth no reall sacrifice of Christs body and bloud , such as is made in the Masse ; But a thank full remembrance of his death and passion . Voluit Christus ve iugiter coleretur per misterium , quod semel efferebatur in precium , & illa perennis victima viveret in memoria , Loe ! the death of Christ is alwaies present in grace , away with the masse then . & praefens esset semper in gratia . Christ appointed that he should be alwaies worshipped in a mystery , because He was once offered for redemption , and that everlasting offering should liue in memory , and bee alwaies present in grace , nay it is a sufficient medicine for all , Here he plainely divideth remembrance from presence , attributing the one to this life whereins we be , and the other to the life to come . 2. Cor. 5.7 . if through faith and imitation the memory of his forepassed death be kept . Non enim pariomnino iucunditate sumitur cortex sacramenti & medulla frumenti &c. Hic pereat physicale nutrimentum . Cibus iste non est ventris sed mentis . The outward barke of the Sacrament , is not receaued with like pleasure , as the fatnesse of the corne , faith & shew , memory & presence , eternitre & time , the visage & the glasse , the image of God , and the fashion of a servant . But here we walke by faith , and not by sight . In the meane time we ought to take delight and reioice , in the sacrament of the altar , in the making whereof the faithfull minister doth finde himselfe in the midst of the Father , Sonne , and holy Ghost ; the higher orders standing about on every side . Here let naturall nourishment cease . This is meat , not for the belly but for the soule .

To conclude , Sacramentum enim , sine re sacramenti niors est sumenti . Vt supra in ser. de coma . Res vero sacramenti etiam praeter sacramentum vita aeterna est accipienti . The Sacrament without the thing of the Sacrament , Speake Papist . Tell plainely , what is the Sacrament , & the thing of the Sacrament , & how the body of Christ can bee eaten even without the Sacrament ? is death to the receauer ; but the thing of the Sacrament , even without the Sacrament , is everlasting life to the receauer . As often as thou art godly and faithfully affected , and devoted to imitate Christ in commemoration of him who suffered for thee , thou eatest his body , & drinkest his bloud and as long as thou remainest in him by loue , thou shalt be counted vnto him by the working of righteousnesse and holynesse in thee , of his body and of his members .

S. Bernard perswadeth Pope Eugenius from clayming temporall iurisdiction .

PRopheta cum ait ( vt evellas , & destruas ; De consider : ad Eugen. lib. 2. Ierem , cap. 1. & disperdas & dissipes , & adifices & plantes ) quid horum fastum sonat ? The Prophet Ieremy saith . Behold I haue appointed thee over nations , to plucke vp , & to root out , and to destroy , & throw downe , to build & to plant : which of these words doe savour of pride ? nay rather the spirituall labour is expressed by termes borrowed of from husbandmen . And wee therefore may perceaue , there is much giuen vs in charge , a ministry , not a rule , Let it be that you are a Prophet , but are you more then a Prophet ? But if you be wise , you will bee content with that measure , which God hath allotted vnto you , for what is more proceedeth from evill . Learne by the example of the Prophet , to haue a charge ; not so much to Lord it , as to practise that which the time requireth .

In his 42 Epistle , thus hee writeth Intelligit is quae dico ? &c. Doe you vnderstand what I say ? Let honour be giuen to whom honour belongeth . Let every soul ( saith the Apostle ) be subiect to the higher powers . If every soule , then yours ; for who hath excepted you , from this generality . If any man doth indeavour to except you from the obedience of the Prince , he deceaueth you . Doe not rest on their counsells , for notwithstanding they are Christians , yet they thinke scorne , either to follow Christs deeds , or obey Christs words . Those are they that say vnto you Maintaine Sir the honour of your Sea , There were flatterers of the Pope in S. Bernards time , and haue they banished them since ? &c are not you so good as your predecessours ? If your Sea be not advanced by you , yet let it not be abased by you . Haec isti . Thus say they . But Christ both taught and did far otherwise ; for he saith , Giue to Caesar the the things that belong to Caesar , and giue to God the things that belong to God ,

Lib. 1. de consid . ad Eugenium . In his booke of Consideration written purposely to the Pope himselfe , hee hath divers passages to this same effect . In criminibus , non in possessionibus potest as vestra &c. Your power ( saith he ) is touching offences , and not possessions , because you receaued the keyes of the kingdome of heauen , to deale in the one but not in the other , shutting out offenders , but not possessioners , that you might know ( saith Christ ) that the sonne of man hath power in earth to forgiue sinnes &c. Which doth seeme vnto you , the greater dignitie , and power ; to for giue sinnes , or to divide inheritances ? But there is no comparison . Those meane and inferiour things haue their Iudges , Kings , and Princes of the earth . Why doe you invade other mens bounds , why doe you put your sickle in other mens corne ?

Againe in his third book , Lib. 3. de cons. ad Eugen. Ps. 49 he hath these words Non tu ille de quo Propheta . Et erit omnis terra possessio tius &c. You are not he of whom the Prophet spake And all the earth shall be his possession . It is Christ who challengeth it for his possession . To whom but to him is it said ? Psal. 2. Aske of me and I wil giue thee the heathen for thine inheritance , & the vttermost parts of the earth for thy possession . Giue Christ the possession and Lordship , take you the care of it . This is your part , stretch not your hand any further . Yea , but you will say , Thou deniest me not to be aboue others ; Non negas prae esse , et dominari vetas ? Plane sic . and dost thou deny me to haue soveraigntie ? indeed even so . Who gouerneth by taking care ; you are exalted to profit others you gouerne as a faithfull wise servant , whom the Lord hath set over his family . But to what end ? Preach the word depose noe princes . that you may giue them meat in due season . That is , to distribute the meat , not to command with authoritie .

And in the fourth booke speaking ( as before ) of those flatterers , that belike were very neere him , and therefore very likely to thrust too much greatnesse on him , saith , A te tamen mos iste , vel potius mors ista non coepit , in te vtinam desinat . But they say , this custome , or rather this destruction began not in you , I would yet it might end in you . Doe you not see , that all your Ecclesiasticall zeale & care standeth only in maintenance of honours vpon honour all is bestowed ; vpon holynesse , either nothing or very little . If vpon occasion you would somewhat submit your selfe and deale familiarly . O doe not so , say they , it is not meet : Thus doe the Iesuits schoole his holines at Rome now . it is not agreeable to the time , it is not convenient for your maiestie . Consider well what state you heare .

And in the second booke , lib. 2. de consider . speaking of worldly honour and wealth , and pompe , saith . Nihil horum tabula testatoris adsignavit : None of those doth the holy Scriptures allow or giue you . But what ? If you be content with their evidence , you shall rather inherit care and paines , then Glory and riches . Blanditur cathedra ? Doth your chaire flatter you ? you are in a watchtower , Inde denique superintendis . from thence you carefully looke over all , the name of Bishop sounding vnto you not Lordship , but service . Planum est Apostolis interdicitur dominatus . It is plaine , that soveraigntie was forbidden the Apostles ; take heed therefore that you vsurpe not , either as a Lord the Apostleship , or as being Apostolike , Lordship , because you are forbidden both . If you will haue both alike , you shal loose both . Otherwise doe not take your selfe to bee exempted from the number of those , of whom the Lord God doth thus complaine , They haue raigned , but not by mee . Hosea . cap. 8. vers. 4. They were Princes , but I knewe them , not . But if it further any thing to rule , without God , you haue glory , but not with God . The Apostolike forme is this , soveraigntie is forbidden ; service is commanded .

In his Epistle vnto Lewis the younger King of France , Ad Ludonicum iuniorem Regem Francorum epist. 170. thus he writeth , Si totus orbis adversum me coniuraret , &c. If the whole world ( saith he ) should conspire together against me , that I should vndertake any thing against the Kings authority , yet would I haue God in my mind , and durst not foolishly doe any thing against the king who is ordeined by him . Neither am I ignorant where it is that I reade , He that resisteth the power , resisteth the ordinance of God And after some expostulation of matters that then went not well , he addeth , This truth shall never be lessened in vs , The honour of the King & the profit of his Kingdome shall neuer bee impaired by vs .

In the 45. Epistle , Epist. 45. ad Ludou . regem Francor . Stephan the Abbot of Cistercense , writing to the same Lewis thus , Rex coeli & terrae regnum vobis in terra donavit , donaturus & in coelo , si id quod accepistis , iustè & sapienter administrare studueritis . The King of Heauen & earth , Then doe not Princes holde their scepters of the Pope . hath given you a Kingdome vpon earth , and will giue you one in Heaven , if you doe endeavour to governe that , iustly and wisely which you haue received of him . Doe you consider when you please , O ye Papists , by teaching the contrary doctrine ? not the Lord of Paradise , but the Pope of Rome . Epist. 221. If soveraigne Maiesty should doe any thing to the Churches detriment , either in oppressing it , or winking at the oppressing thereof : Saint Bernard in this case will not dissemble the wrongs of his mother , but would take armes , yet such as should become the Lords Priest , Christs Champion , and the Churches Child , Prayers and teares powred out to God . Attenditis iam cui & ex hoc infensum vos redditis ? Doe you consider whom you haue offended and displeased by this deede of yours ? Verily , not the Bishop of Paris , but the Lord of Paradise , who is to be feared , who taketh away the liues of the Princes .

To conclude all , I finde in the 221. Epistle to the same king Lewis these words , At quicquid vobis de regno vestro de anima & corona vestra facere placeat : nos Ecclesiae filij , &c. But howsoever it please you to esteeme of your life , crowne , and dignity : yet wee that are sonnes of the Church , cannot at any hand , hide the contempts , wrongs , and the treading vnderfoot of our mother . Profectò stabimus & pugnabimus usque ad mortem , si ita oportuerit pro matre nostra , armis , quibus licet , non scutis & gladijs , sed precibus , fletibusque ad Deum . Surely we wil stand and fight even vnto death , if it were expedient , for our mother ( the Church ) with such weapons as is fitting not with swords & bucklers ; but with prayers and teares powred out to God .

Of vnwritten Traditions which the Councell of Trent , made equal with the written word of God .

Epist. 91. ad Abbates Suissione congregatos . If the Councell of Trent had bin thus religious , they would never haue equalled Traditions vnwritten , with the written Word of God , nor have fathered their massing ceremonies & vestments on the Tradition of the Apostles , such as the miter , the stole , the albe , amice , girdle , chisible , and fane . Adistud concilium toto desiderio feror in quo traditiones , &c. I haue an exceeding great desire to bee at a Councell where Traditions may not be obstinately defended , nor superstitiously observed , but where it may be with diligence & humility inquired , what the good , & acceptable , and perfect will of God is . Let them depart from you & from me , that say , wee will not bee better than our Fathers . Either we must ascend , or descend . If thou wilt stand still , thou must needes fall . Hee is not good , that will not be better ; and when thou wilt not become better , then thou beginnest to grow worse .

Againe , Nonne iustissimum esse liquet , De praec . & dispensat . pag. 290. a. fine . &c. doth it not appeare most iust ( saith he ) that those things , which were ordeined for charitie , may for charitie also where it seemeth necessarie , be either omitted or deferred , or peradventure bee changed more commodiously into a better . If those traditions , which are brought in for a good intent , may be laide aside : how much more the Church of Rome of its owne accord thrusteth vpon the Church of God . As on the other side , it would be out of doubt very vniust , if those things which were ordeined for meere charitie , should be retained against charitie ; but whatsoever is ordeined by God , is not to be violated or broken . And then citing Pope Gelasius , saying , Vbi necessitas non est , inconvertibilia maneant patrum sanctorum decreta . Where necessitie doth not require , let the decrees of the holy Fathers remaine vntouched . Vbitamen Deo contraria non praecipit homo , but it is where man doth not commaund contrary things to God . For where the authenticall scriptures doe speake , wee must there neither looke for a commaunder , nor hearken to a forbidder .

FINIS .