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.

AN HVNDRED TE∣STIMONIES OF SAINT GREGORIE the Great, some∣time Bishop of Rome, shewing that in all and every of them, he a∣greeth with the Protestants, a∣gainst 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, in confessione beati Petri. In the rock of the church, that is, in the confession of Peter.

Tu es Petrus, & super hanc Petram aedificabo Ecclesiam) Ipse est enim Petra, à qua Petrus nomen accepit, & super quam Ecclesiam se aedificaturum di∣xit. 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 nu∣mero fundamentum dicitur, 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.

QƲid cor & animam Dei nisi sacram eius Scripturam accipimus. 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 de∣beant 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, & there∣vpon

settle the buildings of his speech.

Sancti viri se consilijs Scripturae ex toto addicunt, ut videlicet nihil agant, nisi quod ex responso Scripturarū 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, be∣cause 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 abs{que} ambiguitate prae∣sciunt, 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 miseri∣cordia

est, & non merit is acquiritur, ubi e∣rit quod scriptum est, & tu reddes unicui{que}, secundum opera sua? &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 e∣steemed mercy? But it is one thing to rē∣der 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 vnder∣stood, so as that whose good workes shal appeare, his reward shalbe glorious. For to that blessed life wherein we shall liue with God, and of God, no labour can bee equalied, 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 revei∣led on vs.

Iustus Advocatus noster justos nos de∣fendet in judicio, quia nosmetipsos & cog∣noscimus & accusamus injustos. Non ergo in fletibus, non in actibus nostris, sed in ad∣vocati 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 allega∣tion or intercession for vs.

§ 4. No true faith without workes.

FIdem, spem, charitatem, atque operatio∣nem quamdiu in hac vita vivimus ae∣quales 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 be∣leeue, so much also we loue, and how much we loue, so much wee presume of hope: Of faith and workes also, S^t Iohn confesseth, saying, He that saith, he know∣eth God, and keepeth not his Comman∣dements, 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, as he worketh good things for Gods sake. Every one that is conversant in the exer∣cise 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.

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 po∣test. The Apostle saith not, let it not bee, but let it not raigne, because it cānot but be, but it may be without a kingdome in the hearts of good men. And againe. Pec∣catum in mortali corpore non esse, sed reg∣nare 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, be∣cause

it may be without raigning in cor∣ruptible flesh, but it cannot but be there. For even to bee tempted of sinne, is sinne vnto it; which because we cannot bee al∣together without so long as we liue here, the holy preaching▪ for that it cannot ful∣ly expell and driue it out, taketh away from it the kingdome out of the habita∣tion 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 cor∣ruptible flesh that doth not fall by sini∣ster 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 con∣fusion. The mind therefore of the iust, al∣though

it bee free from evill worke, yet sometime falleth by evill thought; it fal∣leth into sinne, because there is a decli∣ning, at least in thought, and yet it hath not whence afterwards with teares to re∣proue it selfe, because it first recouereth it selfe, before it fall by consent.

Rom. 7.17. Now it is not I that doe it, but sinne that dwelleth in me. Peccatum, quod se non operari perhibuit motum car∣nis intellexit; Peccatum autem in se inhabi∣tans 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 origi∣nall sinne is caused the sinne of the motiō 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 ini∣quitie, and in sinne hath my mother con∣ceiued me. Nam cum Propheta dicat ecce in iniquitatibus &c. 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 ex∣poundeth his words to this effect. Opus est domine vt miserearis quia ab ineunte vitae primor dio in peccati foveam incidi, & 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 late∣ly 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.

INter haec etiam qui redemit, non relin∣quit &c. Novit enim conditor noster quando exurgere persecutionis procellam sinat, quando exurgentem reprimat &c. A∣midst 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, & whē

to stay it from rising. Hee knoweth how to restraine that for our safegard, 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 inlight∣ned, 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 nimi∣rum certum est electorum numerum sum∣mam{que} transire &c. Etiam hiad fidem spe∣cie tenus regniveniunt. The Prophet per∣ceaued 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 a∣gaine. Aurum quod pravis eius persuasio∣nibus sterni quasi lutum potuerit, aurum antè Dei oculos nunquam fuie. The gold,

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 ele∣ctorum profectibus seruit, quia illorum lap∣sum dum conspiciunt de suo statu contre∣miscunt & ruina quae illos damnat istos hu∣miliat, &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 trem∣ble 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 help∣eth frō aboue, whilst they see others fall by resting on their owne strength.

Quam familiariter diligit, suam esse indu∣hitanter credit; suam nam{que} hanc civitatem esse cognoverat quidicebat, scimus quia si terrestris nostra domus &c. Which heavē∣ly citie Ierusalem, which is aboue, who∣soever

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 eter∣nall in heauen.

§. 7. The good works and sufferings of this life are not meritorious, 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, haue al∣so their spots of filthinesse, if they bee strictly and narrowly iudged.

Quantalibet iustitia polleant, ne quaquā sibi ad innocentiam vel electi sufficiant, si in indicio districte requirātur. 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 no∣strum

poena dignum est, quod nos remune∣rari praestolamur. Restat vt post quam bonū opus agitur lachrymae expiationis exquirā∣tur quatenus ad aeterna praemia meritum recti operis subvehat humilias postulation∣nis. If wee bee iudged without mercy, our worke is worthie of punishment; which we exspect to haue rewarded, and there∣fore the teares of expiation are to be re∣quired, that humility of prayer may lift vp the merit of good worke to the obtai∣ning 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 conva∣lesco. Albeit I growe to the worke of ver∣tue, yet I availe not to life by merits, but by pardon and favour. And so he bringeth in David, saying, Non de meis meritis con∣fidens 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 me∣rits, but presuming to obtaine that of thy

mercy only, which I haue no hope of by my owne merits.

aQuid est quod in hac vita sine quavis tenuissimi contagij iniquitate peragatur?b Electi quamdiu in hac vita sunt sine quan∣tulocun{que} culpae contagio esse non possunt.c Nullus in hac vita ita perfectus est vt quamlibet Deo devotus sit, inter ipsa quan∣tumcun{que} pia vota non peccet.d Si de his di∣vinitus districte discutimur, quis inter ista remanet salutis locus quando & mala ne∣stra pura mala sunt, & bona quae nos habere credimus pura bona esse nequaquā 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 con∣tagion 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 narrow∣ly sift our doings, what place is there left for salvation, when our evill doings are meerely evill, but the good things we be∣leeue 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, sed iustitiae Dei non suae; Iustum est quippe, vt reddat quod debet. Debet autem quod pollicitus est, & hac est iustitia, de qua prae∣sumit Apostolus, promissio Dei. It is a crowne of Iustice which S^t Paul expect∣eth, but of Gods iustice, not his owne; For it is iust that God pay that which he ow∣eth, and he oweth that which hee promi∣seth, 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 lar∣gitate 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, 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; know∣ing 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 arbitri∣um focerat in bono, 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, vt subsequente quo{que} 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 auri∣bus ad corda descendunt, solo divino mune∣re agitur &c. Per internam gratiam solus omnipotens Deus praedicantium verbis ad corda audientium invisibiliter aditum prae∣stat. Insomuch that the words of the prea∣cher, doe descend from the eare to the heart, it commeth to passe by the onely gift of God who by inward grace invisi∣bly 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 exami∣nis misericorditer penset. Our very perfec∣tion is not free from blame, vniesse God in the precise ballance of his merciful ex∣amination do mercifully weigh the same.

§. 9. Our righteousnesse is Christs righteousnesse.

PEr hoc cuncta iustificat quod eum qui si∣ne peccato est pro peccatoribus damnat. God through Christ doth iustifie vs, be∣cause for vs sinners, hee condemned him

who was without sinne.

Iustus advocatus noster iustos nos defen∣det in iudicio quia nosmet ipsos & cognosca∣mus & accusamus iniustos. Paratus est De∣us poenitentiam nostram nobis ad innocen∣tiam 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, plerunque in exordijs suis nutat & solida est; & iam certissimè habetur, & tamen de eius fiducia adhuc sub dubitatio∣ne trepidatur: Pars nam{que} eius prius acci∣pitur ut in nobis postmodum perfectè com∣pleatur. Faith it selfe which seasoneth vs to the receiuing of other graces, com∣monly in the beginning thereof is both wavering and sound; wee already most certeinely haue it, and yet of the assu∣rance thereof we feare and doubt: For we first receiue a part of it, that it may bee af∣terward

perfectly fulfilled in vs. He bring∣eth 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 cla∣mabat se etiam credere & adhuc ex incre∣dulitate dubitare. At one and the same time (saith he) he cryed that hee did be∣leeue, & yet still did doubt by vnbeliefe. Vno eodem{que} tēpore 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 per∣fectly 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 muta∣bility of vnbeliefe, as namely saith hee of the man before mentioned. Per fidem spe∣rans, & per infidelitatem fluctuans dicebat, &c. et exorare certus iam per fidem coepe∣rat, & adhuc incertus undas perfidiae ex in∣credulitate tolerabat. Hoping by faith, and wavering by vnbeliefe, he said, Lord I be∣leeue, helpe my 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 vi∣ta adhibito potest intelligi. The fire spo∣ken of in S. Paul. 1 Corinth. 3.13. may be vnderstood of the fire of tribulation, ap∣plied vnto vs in this life.

Quem nequaquam modò misericordia e∣ripit, sola post praesens seculum iusticia ad∣dicit, &c. Whom Mercy now deliuereth not, him Iustice onely after this world

imprisoneth. Heereof Salomon saith, that in whatsoeuer place the tree falleth, whe∣ther toward the South, or towards the North, there it shalbe; because at the time of a mans death, either the good Spirit, or the evill spirit, shall receiue the Soule go∣ing 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 e∣ternall punishments, can thence-forth rise to any remedy of salvation.

Gregory writeth an Epistle to his friend Aregius a Bishop, to comfort him, where∣in it is worthy to be observed, how con∣stantly hee carrieth himselfe to the do∣ctrine 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 ex∣cuse of long sorrow, who know not any other life, who doe not beleeue the pas∣sage 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 car∣rieth a shew of piety, be to vs rather a ma∣ter 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 devoti∣on 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, si sanctorum corpora tangere quisquam for∣tasse praesumpserit, certum est quia haec te∣meritas impunita nullo modo remanebit. In the Romane Church, and the whole We∣sterne parts, it was a thing altogether in∣tolerable,

and a matter of sacriledge, to presume to touch the bodies of the Saints; and if any man doe presume so to do, cer∣taine 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 know∣ing 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.

HAbet vineam universalem scilicet Ec∣clesiam, quae ab Abel iusto, usque ad ul∣timum electum, qui in fine mundi nascitu∣rus est quot sanctos pertulit, quasi tot palmi∣tes 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 shalbe borne in the end of the world.

Vna est Ecclesia electorum praecedenti∣um at{que} sequentium. Praetered omnes fideles qui ab Adam, in hunc usque diem fuerunt, quive futuri sunt quamdiu mundus dura∣bit, veram fidem profitentes ad candem Ec∣clesiam 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, profes∣sing the true Faith, doe belong vnto the Catholike Church.

Sicut est una anima quae diversa corporis membra vivificat: ita totam simul Ecclesi∣am unus Spiritus Sanctus vegetat & illu∣strat. As it is but one Soule which quick∣neth 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 chari∣ty,

as in the new teachers, namely the A∣postles and the rest.

Quod apud nos valet aqua baptismatis, hoc egit apud veteres vel pro maioribus vir∣tus sacrificij, vel pro his qui ex Abrahae stirpe prodierant mysterium circumcisionis. Looke what the Water of Baptisme avai∣leth with vs, the same with the old Fathers did either faith onely for Infants, or for them of elder yeeres the power of sacri∣fice, or for them that came of the stocke of Abraham, the Sacrament of Circumci∣sion.

Sive hi qui electi in Testamento Veteri fuerunt, sive hi qui in Novo Testamento se∣cuti sunt, nimirum constat, quia omnes ex amore Trinitatis accensi sunt, &c. Ad ve∣ram speciem ex Trinitatis sunt cognitione decorati. Whether we respect or reckon the Elect in the Old Testament, or they that followed in the New, they were all enkindled with the loue, and adorned vn∣to 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, from those things, that were spoken by the Prophets. And again. Quod praedicat Lex, hoc etiam Prophetae; quod denuntiant Pro∣phetae, hoc exhibet Evangelinin; quod exhi∣buit Evangelium, hoc praedicaverunt Apo∣stoli per mundum. Looke what the Law preacheth, the same also doe the Pro∣phets teach, the same the Gospell hath exhibited, and what the Gospell exhibi∣bited, the Apostles preached through the world.

Vira{que} testamenta in nullo à se discrepāt &c. Inest testamento veteri, testamentum novum &c. Prophetia testamenti novi, te∣stamentum vetus est, & expositio testamen∣ti veteris, testamentum novum. The two Testaments differ not in any thing one from the other, the new Testament is cō∣tained in the old. The old Testament is a prophecie of the new, and the new Testa∣ment the exposition of the old.

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

VNiversali Ecclesiae dicitur, Quod∣cun{que} ligaveris, &c. It was said to the Vniversall Church, Whatsoeuer thou bindest in earth, shall be bound in Hea∣uen, &c.

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

OMnipotens Deus quod fieri prohibet, 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 suffe∣reth he that vniustice to go vnrevenged, which he iustly suffered to be done.

Miro modo fit, ut quod sine volūtate Dei agitur eius voluntati contrarium non sit, quia dū in bonū usum malafacta vertūtur, 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.

Ʋnus idem{que} Spiritus & Domini appel∣latur & malus; Domini per licentiam po∣testatis iustae, malus per desiderium volun∣tatis 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 potestas * iniusta est, & tamen permittente Deo, omnis potestas iu∣sta. The will of the divell is altogether vniust, but his power which of Gods per∣mission only he hath, is altogether iust.

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

Inde coacti sunt Dei voluntatem pera∣gere, unde hanc moliti sunt astutè commu∣tare. Cum se aestimant cius miracula per∣sequendo abscindere haec nimirum compulsi

sunt nesciendo dilatare. Hoc ad pietatis suae obsequium redigit, quod contra illum hu∣mana crudelitas exarsit. Cüi cognitae debet nostra actio devotè famulari, ne ei etiam no∣cens serviat, si hanc superbiens declinat. Thereby Iosephs brethren were compel∣led 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 compel∣led vnwittingly to spread the same fur∣ther. God forceth that to the service of his piety, wherein humane cruelty burneth or rageth against him. Our acti∣on even against our will serveth the hea∣uenly 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, quod fra∣ternitas vestra quosdam imaginum ado∣ratores

aspiciens easdem Ecclesiae imagines confregit at{que} proiecit. Et quidē zelū 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 Mas∣silia) 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 wor∣shipping of them, that both the ignorant may haue whence to gather the know∣ledge of the History, and the people may not sinne in worshipping of the Picture. Convocandi sunt dispersi Ecclesiae filij eis{que} Scripturae Sacrae est testimonijs ostendendis,

quia omne manufactum adorare non liceat, quoniam scriptum est, Dominum Deum tuū adorabis, & illi soli servies. The Children of the Church are againe to bee gathered together, and it must be showen by testi∣monies 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, 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 on∣ly to instruct the ignorant.

Scio quidem quod Imaginem Salvatoris nostri non ideo petis ut quasi Deum colas, sed ob recordationem filij Dei, ut in eius a∣more recalescas, cuius te Imaginem videre consideras, &c. I know verily (saith Gre∣gory 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 wri∣ting, bringeth to our remembrance the Sonne of GOD, either it reioyceth our mind as touching his resurrection, or ap∣peaseth 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 ardorē compunctionis percipiant, & in adoratione solius omnipotentis sanctae Trinitatis humi∣liter 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 ad∣vertise 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, licet non Canonicis, sed tamen ad aedificatio∣nem 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 quaedā 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 cer∣taine veines of siluer, &c.

Saepè haeretici dum sua student perversa astruere, ea proferunt quae in sacrorum li∣brorum 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 acci∣peres, non quiesceres, nec somnum oculis da∣res priusquam scripta illa agnovisses; Im∣perator coeli, Augelorum ac hominum Deus tibi pro vita tua epistolas suas transmisit, & tamen eas ardenter legere negligis: Stude ergo quaeso, & Creatoris tui verba medita∣re, disce cor Dei in verbis Dei. And a little before, Quid est autem Scriptura Sacra, ni∣si Epistola omnipotentis Dei ad creatu∣ram suam? Wheresoeuer thou receiuest the Letters of an earthly Prince, thou do∣est not rest, nor giue sleepe to thine eyes, before thou doest vnderstand those Let∣ters. 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 earnest∣ly. Study therefore, I pray thee, and me∣ditate 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 Omnipotēt God vnto his Creature.

Magnae vtilitatis est ipsa obscuritas e∣loquiorum Dei, quia exercet sensum—vt

exercitatus capiat quod capere nequit, oci∣osus habeat quo{que} 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, because it exerciseth the vnderstanding, that he that is exercised in them may vn∣derstand 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, 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 Elephāt swim.

§. 18. The Catholike Church in the Creed, is be∣leeued, 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. Intra has mensuras sunt omnes electi, ex∣tra has sunt omnes reprobi, etiamsi intra fi∣dei limitem esse videantur. Our Lord com∣ming in the flesh vnto the Church, sepa∣rated the bounds thereof, by the inward∣nesse of his hidden iudgement, within whose limits are all the elect, and without those limits are all the reprobate, al∣though they seeme to bee within the bond of faith.

Sanctam Ecclesiam de sanctis in aeternū permansuris constructam, nullis huius vita persecutionibus superandam, ipse super qui aedificate est evidenter ostendit, cum ait, Portae inferi non praevalebunt adversus cā. Vnum corpus est tota sancta vniversalis ec∣clesia sub Christo Iesu capite suo constitu∣ta. &c. He vpō whom the Church is buil∣ded doth evidently shew, 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 ho∣ly vniversall Church is one body, establi∣shed

vnder one head Iesus Christ. Christ therefore with his whole Church whe∣ther that which is conversant at this pre∣sent in earth; or that which raigneth with him in heauen, is one person; and as there is one soule which quickneth divers mē∣bers 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 cōceiued by the holy Ghost; so the holy Church which is his body is filled with the same spirite to life euerla∣sting; wherby the whol body vnderprop∣ped 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.

ILle solus veraciter sanctus natus est, qui vt ipsam conditionem naturae vinceret, ex commixtione carnalis copulae concep∣tus non est. nullus homo sine peccato est, nisi ille qui in hunc mundum non venit ex pec∣cato. He only indeed was borne holy, who

that hee might overcome that condition of nature was not conceaued by the mix∣ture 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 vniversalē Sacerdotem vocat, vel vocari desiderat in elatione sua Antichristum praecurrit; quia superbiendo se caeteris praeponit. I speak it boldly, whosoever calleth himselfe Ʋ∣niversall Bishop, or desireth so to bee cal∣led, is in his pride the forerunner of Ante∣christ, because in making himself proud, he setteth himselfe before other.

Hac in re à fratre & consacerdote me•• contra Evangelicam sententiam &c. Here∣in my Brother and fellow Bishop doth a∣gainst 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 a∣mong the Angells, laboured to breake vp to the top of singularitie, saying thus, 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 souldi∣ers, and beare their heads of high that were ordained to be captaines of humili∣tie.

Nether may you say, 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 sin∣gularitatis nomen assumpsit. 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. We being Bi∣shops of Rome will not take this honour being offered vnto vs.

Quid tu Christo vniversalis Ecclesiae ca∣piti, in extremi iudicij dicturus es examini qui cuncta eius membra tibimet conaris v∣niver 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 Vni∣versall Bishop, to subdue all his members vnto thee?

An elucidation touching this title, Ʋniversall 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 indea∣vor 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 testimo∣nies 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 Bi∣shop Vniversall by Gregory, is as much as al Bishops; whereas we giuing it to the Pope, de∣barre not others from being Bishops, or the Church from hauing such, but make him V∣niversall Bishop, over and aboue all other, as being the highest of all, and hauing power over all other Bishops. Therefore the autho∣ritie of Gregory is in this case very imperti∣nētly alleaged against the Pope, who doth not take it in that nature wherein Iohn would haue vsurped it, but rightly vseth it, accor∣ding to Gregories meaning. Thus say they; but here is a bare, a naked, and an idle spe∣culation

of their owne braine. For it shal ap∣peare notwithstanding this fond illation of theirs from the very text and tenor of Gre∣gories wordes by the precedent authorities, and some more of his consequent, that Iohn never meant, nor Gregory never so did vn∣derstand him, as that he would be vniversal Bishop, thereby to take away all other, but e∣ven 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 ver∣dict 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, be∣cause in making himselfe prowd, hee set∣teth himselfe before other. Loe! A plaine text, against their forged glosse. Gregory doth not say, hee would haue no other but himselfe: But that he setteth himselfe be∣fore 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 singulari∣ty of one, that would be aboue many; but nothing of one, that would haue none besides himselfe.

In the last there, it is said. 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 a∣bout this matter, he saith, 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. 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 in∣to 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, vt nulli subesse, & solus omnibus praesse videretur. That he did af∣fect 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 a∣boue all. Moreover hee faith vnto him Quid dicturus es, 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 fa∣ther (saith he) not father alone. And that which in this qestion taketh away all scruple (he saith) Cupere Iohannem Epis∣cops semetipsum vocabulo elationis praepo∣nere, eos{que} sub se premere. That Iohn doth desire by this title of pride to set himselfe before all other Bishops, and to tread thē

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 whō he may exalt himselfe. Iohn there would be chiefe, ex∣toll 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; di∣minish 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 Bi∣shop of his place. Wherefore it is a meere fable, to thinke there should be no Bishop or Patriarch if there were any called Vni∣uversall. Cyriacus as in seat, so in title suc∣ceeded

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 sub∣scribe to that title, least any thing should be there determined preiudiciall touch∣inge 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 Bi∣shop remoued from his place, or any feare that any should be remoued. Therfore that devise before is a meere dream. Tou∣ching Cyriacus this is certaine, that hee never left off the title of Vniuersall, be∣fore 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 offen∣ded with him, and in favour of Boniface 3. Bishop of Rome who intreated for it, and when he was the Bishops Chancelour in∣sinuated himselfe into Phocas his loue, & had vndertaken for his child at baptisme. This decree of Phocas, Baronius doth thus report, The Bishop of Rome is only to bee called Vniversall Bishop, the Bishop of Con∣stantinople

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 Ʋniversall hinder them any thing. Not∣withstanding, 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, pro∣phane, and blaspheamous name; within two yeares after, it was none of all those in the Bishop of Rome. Marveilous was the sen∣tence of Phocas, who determined that a name wicked and blasphemous (if wee be∣leeue Gregory) should not belong to the Bishop of Constantinople, and yet might be proper to the Bishop of Rōe. Wonder∣full also was the intent of Boniface, who accepted it; neither would he that the Bi∣shop of Constantinople should bee pre∣ferred, or be aboue others, but to him & other the Bishops of Rome such reve∣rence is due, although he that shal haue it (witnesse Gregory) should bee in that the

follower of Lucifer, the forerunner of An∣techrist. 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, would build him∣selfe by that vpon the honour of the Em∣pire, 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 Em∣pire and to the Church; and his successour Boniface, was toward the Empire Luci∣fer, and toward the Church Antechrist.

But they insist, 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 com∣paratione calcare. Thou dost desire in cō∣parison 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 com∣parison, not absolutely. Yee are indeed Bi∣shops, but in comparison of him, yee are none; and he is not absolutely a Bishop a∣lone, but in comparison of you, he only is to be called a Bishop. For when the title of Ʋniversall is admitted, whereby one may be aboue another, and depresse the rest; they fall from the ancient right of Bi∣shops, by which right they are of one me∣rit and priesthood. Neither doth the po∣tency of Rome make an higher Bishop, nor the poverty of Eugubium make a low∣er. All are to bee depriued of this due ho∣nour, if any thing private be giuen to one (as Gregory saith to Mauritius) & there∣fore surely in comparison of him, (which they were before) are not to be called Bi∣shops: 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 Vni∣versall father; They who were Pastors, were to come into his flocke; & in com∣parison of him, to be called a flocke. And

this is the nature of Gregories words; he∣ther they reach. Against this they cannot be drawne; excep against the truth of the histories, by which it is certaine, that al∣though for the space of twentie yeares Iohn first, and Cyriacus after, held the title of Ʋniversall 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 cō∣sidered; that which was said at first re∣maineth full and sound; That the Pope v∣surpeth the title of Ʋniversall 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 contra∣ry notwithstanding.

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

ECce per me servum ultimum suum, & 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; I haue committed my Priests into thy hand, &c. As for my part, I being subiect to your Maiesties com∣mandement, haue caused your order to bee proclaimed thorough divers parts of the world.

Christus dominari Imperatorem, non so∣lum militibus, sed etiam Sacerdotibus con∣cessit. 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 shew∣ed my duty towards my Lord the Empe∣rour, and touching God I haue not con∣cealed what I thought.

Valdè mihi durum videtur, ut ab eius (Christi) servitio milites suos prohibeat, qui ei Imperatori Mauritio) & omnia tri∣buat,

& dominari non solum militibus, sed etiam Sacerdotibus concessit. It seemeth ve∣ry hard vnto mee, that he should forbid his souldiers the seruice of him, (viz. Christ)▪ who hath giuen him (the Empe∣rour Mauritius) all things, and granted him not onely to rule ouer souldiers, but also ouer Priests.

De qua re, isnum est, quod breviter sug∣geras serenissimis dominis nostris, quia si ego servus eorum in morte Long abardorum me miscere voluissem; hodie Longabardorum gens, nec Regem, nec duces, nec comites ha∣beret. at{que} 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 deli∣ver to our noble Lords, because if I be∣ing 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.

Notes

• Lib. 3. Epist. 33.
• In 5. Psal. poe∣nit. in illa ver∣ba, Initio tu Domine ter∣ram fundasti. By Ro••ke is meant Christ. They say Peter, and then the Pope.
• Lib. 28. in c. 38. Iob. c. 6. Christ the foun∣dation. They say Peter, and then the Pope.
• In 1. Reg. l. 2. c. 3. Mor. l. c. 16. The holy Scrip∣ture containeth the minde of God to vs. Ibid. lib. 18. cap. 14. All doctrine must be confir∣med by Scripture.
• In Cant. cap. 5. & in Ezech. hom. 15. & 9. All matters concerning faith and godlinesse are conteined in the holy Scrip∣ture. They say, we must look for a part thereof in traditions. All our armour against our ghostly enemies.
• Moral. lib. 8. cap. 9. No meriting of heaven by man. They say, yes, by good workes.
• In Psalm. poenit. 7.
• Eternall life is mercy only, and is not to be purcha∣sed or gained by merits.
• The Papists mocke at this distinction in vs: but blush at it in Gregory.
• In Ezechiel, hom. 7. O••••riustice is the imputation of iustice or righteousnesse without works: for we know & confesse our selues to be vn∣iust as touching workes.
• In Ezech. hom. 22. No separation betweene Faith and Workes saith Gregory: yes, say they, a man may haue true faith, with∣out good workes. The true name of Faith is not appliable, where there is not Charity ioyned with it, neither can there be true beliefe.
• where there is no loue. Justification before God, con∣sisteth not in proceeding from Faith to Works, but in the conti∣nuation of Faith to Faith, yet this Faith cannot be separated from Charity and good Workes.
• Moral. lib. 14. c. 9. Concupiscence or Lust is sin, e∣uen in the very habit, or first motions of it.
• Moral. lib. 21. cap. 3. The motion or sting of concu∣piscence, which is heere called vnlawfull de∣sire or lust can∣not bee avoyded of the Faithfull in this life, yet hath it not do∣minion 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 Grego∣ry, do they teach, that concupis∣cence is not Sin properly, but on∣ly 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.
• In 1. reg. l. 6. c. 2. prope finem. Here is the root, originall sin still dwelling and a∣biding in vs, and the motion of the flesh, the imme∣diate effect there of it self also sin. They teach con∣trary, that origi∣nall sinne doth not remain after baptisme; and also that that which remain∣eth is no sinne.
• In Evang. hom. 3 Wee are not in the world with∣out the sinne, we brought into the world.
• In Psal. poenit. 4. We haue stil that remaining in vs for which wee must craue par∣don at Gods hands. How tea∣cheth the church of Rome now: that in the re∣generate there is nothing that God hateth; nothing to stay them frō entring into hea∣ven.
• Mor. lib. 28. c. 7. The spirit of a∣doption giueth witnesse to the faithfull, that they are the sons of God.
• Ibid. l. 29. c. 12. Against the do∣ctrine of doubt∣ing and the vn∣certainety of sal∣vation. 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 con∣dition which is not certain viz. if wee continue suffering.
• Ibid. l. 25. cap 8. They that fall a∣way though in respect of out∣ward shew and profession they be said for a time to beleeue, yet be∣cause their faith hath no roote, they never haue true faith.
• Ibid. l. 34. c. 13. We must not as∣sure our seluer only by cōfidēce of outward cal∣ling, but the as∣surance must a∣rise from the ef∣fect and testi∣mony of inward grace.
• Mor. l. 34. c. 13. When we see the falls of thē that fall away we are moued thereby not to trust in our selues but to depend vpon God only.
• In 1. Reg. lib. 1. c. 1. moral. This is the assu∣rance of the faithfull, even an vndoubted beleefe, and knowledge that the heavenly ci∣tie is theirs.
• The like is be∣fore in the que∣stions of merit. § 3.
• Our merit is the Lords shewing mercy.
• Ibid. cap. 21.
• The Papists now talke of nothing so much, as of meriting or de∣feruing of hea∣ven. Ibid. l. 9. c. 18. Heauen is the reward, hire, & repaiment for good workes say they. No, saith Gregory, whom will yee beleeue.
• Mans workes done by Christs grace, doe con∣dignly, or wor∣thely deserue e∣ternall ioy. No, saith Gregory, our best workes are worthie to be punished, and subiect to perish if God deale se∣verely & strict∣ly with vs. If a∣midst 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,
• a

  Mot. l. 1. c. 17.
• b

  Lib. 31. Cap. 5.
• c

  Lib. 32. cap. 4.
• d

  Lib. 35. cap. 16
• If our good works cannot be purely good, if all that we doe be pollu∣ted and defiled with the conta∣gion 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 wor∣thie of the hea∣venly glory. Bernard de grat. & lib. arbit. in fine.
• Contrary to this, doth the Church of Rome now teach saying, that if God as a just iudge ren∣der the ioyes of heauen as a crowne of iustice then were they before iustly de∣serued, and the suffering of them that deserued them were in iust proportion worthy of them. Is not this wor∣thy doctrine? Greg. Mor. l. 24. cap. 5.
• In crowning our iustice, it is ve∣rified which is said in holy scrip∣ture: Hee crow∣neth thee in mer∣cy 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.
• In Ezec hom. 9. This did Grego∣ry speake of S. Paule, and the same is true in vs.
• Greg. Mor. lib. 16. cap. 10. We haue no pow∣er 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 o∣therwise ours but that by the gift of God it is wrought in vs, and so becom∣meth ours.
• Mor. lib. 5. cap. 9 All our righte∣ousnesse if it bee narrowly sifted, is found vniust, and defective.
• 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
• In Ezec. hom. 7. idem in Evang. hom. 25. The Papists now speake of a righ∣teousnesse inhe∣rent: which Gre∣gory never thought of.
• Mor. l. 22. c. 14. There may bee a godly feare which is a di∣strust of our selues but the godly cannot haue a doubtfull feare which is distrust full of God.
• Greg. Ibid. Faith and vn∣beleefe, certain∣tie and vncer∣taintie, assurāce and doubt may be blended toge∣ther in one and the same man, why doth the Church of Rome now teach the contrary, saying that faith ex∣cludeth all feare and doubt. The Scripture indeed commen∣ding a feare vn∣to vs, doth not meane a doub∣ting feare, such as is contrary to assurance of faith, but such as is contrary to presumption & pride, and trust in our selves, & imparteth hu∣mlity, 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 hoped in faith, yet wave∣red in vnbeliefe.
• Dial. 4. c. 39. Then it is no proofe for war∣rant of a Purga∣tory after this life. Mor. super Iob lib. 8. c. 8. If after death there be no de∣liverance, if there bee no change, but as the Angell ei∣ther good or had receiveth the Soule out of the body, so it con∣tinueth for euer, either exalted in ioy or drow∣ned in punish∣ment: then there can bee no Pur∣gatory, then there can be no∣thing but either heauen or hell, where they that come shall abide for ever. Lib. 7. indic. 2. epist. 111. Heere is no place for Pur∣gatory, for heere he teacheth vs to beleeue, that the faithfull in death do attaine to true life, and that their pas∣sage from this world is to a better, neither doth he acknow∣ledge any vse of Prayers, Masses, Trentals, and o∣ther offices and obsequies for the dead, who saith that our devotion and loue yeeldeth no fruit or profit to them.
• Lib. 3. epist. 30 Is the doctrine of the Church of Rome, the same that it was of old? They now pull the Reliques frō the bodies of their imagined Saints and mar∣tyrs: they vnbu∣ry them out of their graues, kisse them, and carry them a∣bout, all which Gregory heere misliketh.
• In Evangel. hom. 19. The church be∣fore 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 re∣spect 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.
• Mor. l. 4. c. 3.
• The Fathers of the Old Testa∣ment had the grace and effect of Baptisme as well as we.
• In Ezech. hom. 16.
• The Fathers of the Old Testa∣ment in the V∣nity of Godhead, did see distinctly three Persons, the Father, the Sonne, and the holy Ghost. In Cant. cap. 5.
• 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 Iew∣ish Church be∣fore receiued, & added nothing touching the substance of do∣ctrine. The Apostles in preaching the Gospell said no other things but those which the prophets and Moses did say should come.
• In 1. Reg. lib. 6 cap. 3. The Pope is an vsurper against God and the Church.
• 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 Pa∣pists say, that we make God the author of sin. Ibid. lib. 6. c. 12 To God we at∣tribute no more but that he vo∣luntarily per∣mitteth, & wise∣ly ordereth, and iustly vseth to his purposes the sin of man: and so much their owne Pope Gre∣gory 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 circum∣stances and or∣der, 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.
• For potestas, reade volun∣tas.
• Moral. lib. 6. c. 22. Albeit God by his wisedome & power doe turne the evill of wic∣ked men to his good purpose & vse; yet they do it not as with any purpose therein to serve God, but to fol∣low the sinfull lusts of their owne wicked hearts, & ther∣fore are iustly punished for the doing of it. As is seene mani∣festly in these examples. Wickednes issu∣eth wholly out of mans heart: but God by his secret hand guideth it to go one way rather then an other.
• Lib. 7. Ep. 109.
• Idem. l. 9. ep. 9.
• Greg. ibid.
• 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 I∣mage, or to kneel to it, for that he condemneth; But willeth him to vnderstand that these deuo∣tions belong only to God, & there∣fore that he must beware not to put the image in the place of God to doe to it those duties of religi∣ons humiliation which are proper to God alone. Ibid. lib. 9. e∣pist. 9. Not to worship images, but to haue them for remembrance, not to fall downe before them but to worship christ whome we re∣member by thē.
• 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 finē. The church of Rome now ac∣curseth all those that doe not re∣verence traditi∣ons 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 ex∣horteth Lay men to the reading of the Scriptures. The Papists for∣bid them.
• Lib. 1. hom. 6. super Ezech.
• To oppose the obscuritie of the Scriptures to de∣terre men from the reading of them is a very frothy argument and condemned by Gregory.
• Epist. ad Leand. cap. 4. sup. mor.
• Mor. l. 28. cap. 6 The distinction of visible & in∣visible Church, must not be take away. Gregory denieth that wicked mē, and such as are the limbs of Sa∣than, may bee truely members of the body of Christ, or that they belong to the Catholique Church. The Pa∣pists affirm they may. In. Ps. 5. poenit. post principiū & in principio
• The glorious ti∣tles of Spowse & Catholike Church, doe pro∣perly 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 mem∣ber of Christ, in respect of out∣ward profession; and a member of the divell, in respect of his wicked life. Hor¦rible doctrine & most contrary to that taught here by S. Gregory. For tell me Pa∣pist, what society is there between Christ and Beli∣al, that both they should share in one Man. In Iob. l. 18. c. 27 & l. 12. c. 5. in principio. Gregory excep∣teth none from being conceaued in sinne but our Saviour Christ; The Papists ex∣cept the Virgin Mary.
• Lib. 40. epist. 30. He that claim∣eth the title of the Vniversall Bishop, is the forerunner of Antechrist, but the Papists giue that title to the Pope. Ergo.
• Lib. 4. Epist. 34.
• The Pope in ad∣vancing him∣selfe aboue all other Bishops, imitateth Luci∣fer in his singu∣laritie, setting himselfe aboue the rest of the Angells. Lib. 4. Epist. 38.
• Lib. 6. Epist. 28.
• Lib. 4. Epist. 32.
• Lib. 4. Epist. 36.
• How can he bee before other that hath no o∣ther but him∣selfe.
• Vlt.
• Lib. 4. Epist. 32.
• Lib. 4. Epist. 34.
• Lib. 4. Epist. 18.
• Ibid.
• Boniface was Bishop of Rome next but one after Gregory.
• Ad annum 606
• Lib. 4. Epist. 32.
• Lib. 4. Epist. 38. Restat vt vos Episcopi non sitis. Solus conetur Episcopus ap∣pellari.
• This is the hinge where vpon all the whole worke doth turne.
• Lib 3. epist. 61 ad Mauritium Imperatorē.
• Gregory acknow∣ledgeth the Em∣perour to bee his Lord and Souc∣raigne.
• Lib. 3. epist. 64. Bellarmine wrot a booke of the freedöe of priests from temporall Lords. Ad Mauritium Imperatorem.
• Lib. 2. indict. 11. epist. 103. Who seeth not that the power which Gregory acknowledgeth to be in the Em∣perour is as es∣sentially ouer the Clergie, as ouer the souldiers.
• lib. 7. epist. 1. ad Sabinianum diaconum.