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 fundamental points between them and us.  AUG. DE CIV. DEI Lib. 19 Cap. 27. 
justitia nostra potius constat remissione peccatorum, quam perfectione virtutum.  
AT OXFORD, Printed by JOHN LICHFIELD, and JAMES SHORT, Printers to the famous University. 1618.   

TO THE RIGHT WORSHIPFUL, HIS VERY GOOD FRIEND, Mr GEOROE CHURCHOWSE, Maior of the city of New Sarum in the County of Wiltes. To the justices, and Aldermen his Assistants; and the whole incorporation there: JOHN PANKE wisheth the full fruition of divine blessings, both in this and that other World to come.  
I Hold it a ground apparent in reason (good Mr Maior) that every evil is so much the greater evil, 
Tanto aliquod malum est pejus malum, quanto magis adimit de bono. Aug.  by how much the more it withdraweth from good; from which principle then, may undoubtedly be drawn this following truth, That they deserve ill of the Christian common wealth, who oppugn the faith by bringing in heresies, or when brought in by others, defend them, because the foundation being ruinous, it is of necessity, that whatsoever is thereupon built doth fall; Insomuch, that the most wisest adviser of mankind, our Lord and Saviour, willed his weak Disciples to beware of the Leaven of the pharisees and Saducees, 
Mat. 16.11.  which is interpreted to be the doctrine they taught. From all which, thus much will appear to all men, that they must bew are what, and of whom they hear: for as it is not possible to gather grapes of thorns, 
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 novelty, which even in itself is to be suspected, because Christ and his Apostles delivered sufficient doctrine for the attaining of everlasting life: And as the holy Evangelist saith, These things are WRITTEN, that ye might believe, that jesus is that Christ that Son of God, and that in believing ye might have life through his Name. Thus is that Catholic faith, which aught undoubtedly to be held, that which the sacred Scriptures do deliver: With these we must sight against all novel doctrines. Those are the weapons, with which we must profligate and repel all human inventions, God writing them by the hands of men. All Decrees of Counsels, Decretals of Popes, Traditions of Churches, and all Writings else whatsoever, must give place to them. The holy Scriptures are that Torrent or Brook, 
1. Sam. L 7.  out of which DAVID took the stones, with which he overthrew the mighty Goliath; other testimonies without these, are as Sauls armour, more cumbersome, than serviceable; as arguments drawn from human wisdom: Finally, according to those Books 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 faithful, or unfaithful. Which if it be so, there ariseth yet another main point to be marked; That where the Scriptures are either locked up 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 idleness of Pastors, there must needs appear gross ignorance in those that aught to be taught, and great sin remaineth to them which should teach; for those which do not hear, cannot learn; which wanting, presently that evil enemy the Devil, ever ready to hurt, first perverting the affection, and then blinding the understanding, drawing all men into all errors. This is so far from any possibility of gainsaying, that both sides, I mean, Papists and Protestants subscribe unto it. And although (God be praised for it) that dark eclipse of the body of the Sun, doth not appear in our Horizon, (I mean in this famous Church of England) yet are there parts beyond the Seas, which suffer that darkness, and lie plunged in all those calamities, which are consequents of it. 
Contra hears: lib. 1. cap. 13.  Touching this matter (saith Alphonsus a Castro) our own Country of Spain may minister unto us plentiful testimonies, in which, not above ten years since, 
citra decem annos. He wrote this about the year 1534.  in that part of Cantabria, which now is called Navarra, and Biscaya, amongst them which inhabit the uplands, sundry errors are found, many superstitions, diverse idolatries, insomuch that they worship the Devil himself, appcaring unto them in form of a Goat, which for certain is known to be practised by them in secret, these many years. In which matter there are more weon en than men; for that evil enemy knoweth by the first man, that it is easier to deceive a woman than a man, and that she will faster hold the ill, to which at once she cleaveth. This same mischief, though not so great we find likewise in other parts of Spain, in which the word of God is very seldom preached; for there are amongst them many superstitions, heathenish customs, through no other cause appearing, but for want of Preachers. Thus far 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 asleep, and the arch-enemy the Devil ruleth the affections, practise the Word then by often reading. 
Lectio lecta placer, decies reperita placobit.  Be exercised in hearing it preached. By which doing you shallbe the better able to discern and judge of all doctrines propounded; for where do you read in the holy Scriptures, or can you from thence conclude, That Lay men (all except the Clergy) should be debarred from receiving the Communion in both kinds, 
Think of these points, and inquire of them.  of Bread, and Wine? Or, that God ever commanded Images to be placed in Churches, to the intent they should be worshipped? Or, that any sin, as it is sin, in its own nature is venial, and not worthy of eternal death? Or, that wicked men miscreants and unbelievers, are true members of the Catholic Church? Or, that they in receiving the Sacrament, do feed upon, & eat the true Body of Christ? Or, that there is any fleshly and oral eating of the natural 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 grant 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 forgiven. For these I say, and a swarm of such new upstart doctrines, thrust upon you by the Church of Rome, consult with the Word of God, contained in the Books of the Old and New Testament, and you shall found no one step leading to them, but all the contrary, so near are they to the curse that teach them. Touching some which points, and diverse other maintained against us, by the contrary erring party, I have for your further knowledge and instruction in this small treatise rested myself only upon two famous Doctors of the Church St Gregory called the great, sometime Bishop of Rome, and St Bernard another Father though of later time, showing that both these in many of the main differences, and some of those of high 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 works are meritorious, or worthy of the bliss of the life to come. That there is no faith without works, and that faith only instifieth. That concupiscence is sin in the first motions of it. Of the certainty of salvation in the elect. That there is no freedom in the will to good and holy actions, except it be made free. Of the frivolous and vain usurped title, that the Pope should be called Universal Bishop. That the Catholic Church which we believe in the Creed is the whole company of the elect only. Of the impossibility for any man how regenerate soever, to fulfil the law, now in his corrupt nature. That there is no inherent righteousness. in man, whereby he may be justified before God's tribunal, but the righteousness of Christ is imputed, being apprehended by Faith. Meditate by reading I pray you upon these points, and you shall plainly see that the contrary doctrines are at this day taught by the Church of Rome, not so much contrary to us, as they are to those which were taught formerly in less corrupt times, even by the Church of Rome itself, so that it resteth strong on our parts to be maintained That we have no otherwise departed from the Church of Rome, than Rome hath from itself. Gregory was Pope of Rome about the year of our redemption by Christ 600. so that whatsoever we shall teach and found in him, we and he may well make it good against them. If he had his escapes & oversights in some points of Doctrine, according as they were then creeping in, & doubtfully held, being of less moment and weight than those before mentioned; & law no further cause of dissiking or disallowing them, than that time afforded him, in his own judgement: as we may not join with him, in the apprehending of them; so are we not willing to give any hard or unjust censure touching his person for teaching them; But leaving both the builder, & that which he builded to their own Master to stand or to fall, we are humbly to thank our great God for directing his knowledge such that it kept the main foundation by jesus Christ. Ch how sweetly doth he sing that Gospellike song! The felicity of the Saints is mercy God rendereth according to works, 
Mercy, not works. Not for works.  though not for the works. 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 works can be compared. Our just advocate will in judgement defend us for just, because we know and accuse ourselves to be unjust. Know you this readers, that this is Gregory's doctrine, and you will not know the doctrine of the Council of Trent, some 60. years since established, and now held and maintained by Paulus Quintus the now Pope. St. Bernard the other Doctor proposed, lived in a time far more corrupt, yet still held & preached the main points that we do. He was (saith Bishop jewel) a Monk, 
anno Domini 1117. about 500 years since. jewel. art. 21. divis. 8.  & lived at Claravallis in France about the same time that Thomas Becket lived in England. At which time, as it appeareth by his often complaints the Church of God was miserably defaced. For thus he writeth, namely touching the Clergy of Rome, Nihil integri est in Clero etc. In the whole Clergy (wherein he concludeth the Pope, 
In Psalm. Qui habitat.  the Cardinals, the Bishops, and all the rest) there is no part left sound. It remaineth now that the man of sin, 
De converfione Pauli.  that is Antichrist, be revealed. From the top to the toe, there is no health. The servants of Christ, now serve 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 Grace's answer to D. Hill. reas. 1. § 30. pag. 60.61. and reas. 5. §. 28  saith thus also of him. Although he saw not all things yet we find in him saniorem partem a liberal profession of many good and sound points agreeable to the Gospel. Touching the matter of merit by good works, for justification by faith alone in Christ, for free-will, for certain assurance of salvation in the death and by the strength of our Saviour, and for disliking then the vile life of the Clergy, how clear, how pregnant, how copious is he? These things we teach together with him, and notwithstanding his other slips, we doubt not but his soul 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 kingdom, not the cause of reigning. 
Digress. 43. §. 42. pag. 298.  Dr White in his Treatise of the way to the true Church, saith Bernard knew not the present Roman faith. He was a Papist in none of the principal points of the religion. He held the sufficiency of the Scripture without traditions. justification by faith alone. That our works merit not. That no man can keep the law. That a man, by the testimony of God's spirit within him, may be certain of Grace. That there is no such free-will as the popish schoolmen teach. These, and such other testimonies have these worthy pillars of our Church given, unto that worthy and religious man Bernard. The places touching these points alleged, you shall find quoted at large by me, transcribed by my pains out of his own works, as they lie word for word, led there unto by the learned works, especially of your late right Reverend Bishop in his several writings against Dr Bishop; touching whom, since it did please God to call him so soon from you, I will say no more at this time but as Solomon saith: 
Prov. 10.7.  The memorial of the just shall be 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 soon, yet fulfilled he much time: 
Ostendent terris nunc tantum fata, neque ultra esse sinent. Aeneid. lib. 6.  God as it were but showing him unto you, & then taking him away. The learned pains also taken by Dr Morton, the reverend Bishop of Chester in his treatise called the Protestants appeal, I have used herein. Which two, have for you and me, & all men else of our condition, trod such a beaten path, that it leadeth to the discovery of all the by-ways invented by the Church of Rome to hide that truth, which the Church of God hath ever found in the holy Scriptures, councils, and Fathers, to the depressing of heresies. O blessed Bernard, 
Observe Bern: Spirit.  the spirit of God taught thee to teach, That eternal life is purchased by no merits, but is freely given. That the merits of men are such, that life everlasting is not due for them by right; or that God should be said to do injury, except he yield it them. Surely (saith he) whatsoever is wanting to me of myself, I boldly take it unto me out of the bowels of my Lord, because they flow out with mercy. My merit is the Lords mercy. Read O man in thine own heart, read within thyself concerning thyself, the witness of truth, & thou wilt judge thyself unworthy of commonlight. These and such other spoke devout Bernard, but say the Papists so? Not, they writ in a more lofty style, they scorn entreaty 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.  do nothing so much as contrary this doctrine, pleading their works to be meritorious. Works (say they) are the very cause of salvation, and fully worthy of everlasting life. 
Observe the spirit of these men.  The joys of heaven is the hire, wages for works, which works can be no other, than the valour, desert, price, worth, and merit of the same. Again, Heaven is our own right, bargained, and wrought for, & accordingly paid unto us, as our hire at the day of judgement. Mark these, and tell me, whether there can be any greater opposition. It sufficeth for merit (saith Bernard) to know that merits are not sufficient; nay, say the Rhemists. Know that good works are so far meritorious, 
Annot. in Hebr. 6. v. 10.  that God should be unjust if he rendered not heaven for the same. Is this agreement with the Doctors and ancient Church? O no beloved, they are seducers that teach such doctrine, and seduced are they that hearken unto them. Thus much I now thought good to say, to give you some light, before you enter to read the whole. Mark and observe the margin notes with the text, and you shall discover a number of blasphemies uttered by them against the Majesty of GOD, as though they were men that know none of the mercies of God in Christ; or if they do know them, as if they needed them not, establish, as if they were ashamed to acknowledge them, a doctrine of the devise of their own brain, as full of pride one way as it is of fear, anxiety, and doubt another way. I may not in this be tedious unto you, desirous to end this speech I heartily pray the God of heaven to power into your hearts the true feeling of all holy comfort in the holy Ghost; and multiply his temporal blessings upon you and yours, make your affairs quiet and peaceable to the increase of your outward welfare; so to live, that you fear God, and honour the King.  
From the Close at Sarum this 24 Junii. 1618. Yours in all love, JOHN PANKE.   

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

§ I. What is meant by the Rock. MAT. 16.  
IN Petra Ecclesiae, hoc est, 
Lib. 3. Epist. 33.  in confession 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 upon this Rock will I build my Church. For he is the Rock, from whence Peter received his name, and upon whom he said he would build his Church.  
In sacriloquio quandò in singulari numero fundamentum dicitur, 
Lib. 28. in c. 38. job. c. 6. Christ the foundation. They say Peter, and then the Pope.  nullus alius nisi Christus designatur. Wheresoever 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 mind of God to us. 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 & Soul of God; by it God speaketh all that he william.  
Eos ad sacrae authoritatis paginas vocat, ut si verè loqui desiderent, indè sumere debeant quid loquantur, etc. He calleth them to the Books of the holy Scripture, so that he that desireth to speak or preach truly, must take from thence that which he speaketh, and fetch the grounds of his matters, out of the sacred Books, that he may bring all that he speaketh, to the foundation of divine authority, & thereupon 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 godliness are contained 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, etc. Holy men do wholly addict themselves to the counsels or directions of the Scripture, namely so as to do nothing, but they hear by answer of the Scripture, because of whatsoever doubts, advice 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 do edify, all things that do 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 works.  si remotapietate iudicentur, etc. The just do know beforehand, 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 sin, if God's mercy when he judgeth it, do 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? 
Eternal life is mercy only, and is not to be purchased or gained by merits.  etc. If the felicity of the Saints be mercy, and be not obtained by merits, how shall that stand that is written, Thou shalt tender unto every man according to his works? If it be rendered according to works, how shall it be esteemed mercy? 
The Papists mock at this distinction in us: but blush at it in Gregory.  But it is one thing to tender according to works; and another thing to tender for the works themselves. For in that it is said, according to works, the very quality of the works is understood, so as that whose good works shall appear, his reward shallbe glorious. For to that blessed life wherein we shall live with God, and of God, no labour can be equalied, 
In Ezechiel, hom. 7. O●●riustice is the imputation of justice or righteousness without works: for we know & confess ourselves to be unjust as touching works.  no works can be compared, for that the Apostle telleth us. The sufferings of this time are not comparable in worth to the glory to come, that shall be revealed on us.  
justus 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 us for just, because we know and accuse ourselves to be unjust: and therefore let us not put confidence in our tears, or in our works, but in our Advocate's allegation or intercession for us.   

§ 4. Not true faith without works.  

In Ezech. hom. 22. No separation between Faith and Works saith Gregory: yes, say they, a man may have true faith, without good works. The true name of Faith is not appliable, where there is not Charity joined with it, neither can there be true belief.  FIdem, spem, charitatem, atque operationem quamdiu in hac vita vivimus aequales sibi esse apud nosmetipsos invenimus. etc. We find that faith, hope, charity, & good works, so long as here we live are equal in us: For look how much we believe, so much also we love, and how much we love, so much we presume of hope: Of faith and works also, St john confesseth, saying, He that saith, he knoweth God, and keepeth not his Commandments, is a liar. For the knowledge of God appertaineth to faith, the keeping of the Commandments to works. When therefore power and time, and place of working serveth, so much doth a man work, as he knoweth God, and so much doth he show himself to know God, 
where there is no love. 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 Works.  as he worketh good things for God's sake. Every one that is conversant in the exercise of this life, believeth so much as he hopeth, and loveth; and look how much he believeth, hopeth, loveth, so much he worketh.   

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

Moral. lib. 14. c. 9 Concupiscence or Lust is sin, even in the very habit, or first motions of it.  ROm. 6.12. Let not sin reign in your mortal bodies, that ye should there unto 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 be, but let it not reign, because it cannot but be, but it may be without a kingdom in the hearts of good men. 
Moral. lib. 21. cap. 3. The motion or sting of concupiscence, which is here called unlawful desire or lust cannot be avoided of the Faithful in this life, yet hath it not dominion over them, so that that motion or sting, even the very temptation of Sin is Sin in us, but without dominion. But contrary to this here of Gregory, do they teach, that concupiscence is not Sin properly, but only called so by the Scripture. Mor. lib: 18. c. 5. Evil cogitation before consent, and without consent is sin. They say no, not before consent come. To decline in thought is to fall into sin.  And again. 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 reign in our mortal body, because it may be without reigning in corruptible flesh, but it cannot but be there. For even to be tempted of sin, is sin unto it; which because we cannot be altogether without so long as we live here, the holy preaching▪ for that it cannot fully expel and drive it out, taketh away from it the kingdom out of the habitation of our hearts, that albeit unlawful desire, as a thief do privily thrust in itself many times amongst our good thoughts, though it enter into us, yet may not have dominion over us.  
Sciendum est quod sunt peccata quae à justis vitari possunt, & sunt nonnulla quae etiam à justis vitari non possunt. etc. We are to know, that there are sins which the just may avoid, and there are sins 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 far as to the pit of consent: and yet the very cogitation of evil things is sin, albeit whilst the cogitation is resisted, the mind is delivered from its own confusion. The mind therefore of the just, although it be free from evil work, yet sometime falleth by evil thought; it falleth into sin, because there is a declining, at lest in thought, and yet it hath not whence afterwards with tears to reprove itself, because it first recovereth itself, before it fall by consent.  

In 1. reg. l. 6. c. 2. prope finem. Here is the root, original sin still dwelling and abiding in us, and the motion of the flesh, the immediate effect there of itself also sin. They teach contrary, that original sin doth not remain after baptism; and also that that which remaineth is no sin.  Rom. 7.17. Now it is not I that do it, but sin that dwelleth in me. Peccatum, quod se non operari perhibuit motum carnis intellexit; Peccatum autem in se inhabitans originalem culpam etc. By the sin (saith Gregory) which the Apostle saith he worketh not, he meaneth the motion of the flesh; and by sin dwelling in him he meaneth original sin; and of original sin is caused the sin of the motion of the flesh; that sin continuing in us, cannot now by the power of any teacher be destroyed.  
Psal. 51.5. Behold I was shapen in iniquity, and in sin hath my mother conceived me. Nam cum Propheta dicat ecce in iniquitatibus etc. 
In Evang. hom. 3 We are not in the world without the sin, 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 sin in this world, who came with sin into the world; and expoundeth his words to this effect. Opus est domine ut miserearis quia ab ineunte vitae primor dio in peccati foveam incidi, 
In Psal. poenit. 4. We have still that remaining in us for which we must crave pardon at God's hands. How teacheth the church of Rome now: that in the regenerate there is nothing that God hateth; nothing to stay them from entering into heaven.  & concupiscentiae carnalis sordibus inquinata nativitatis meae initia contraxi. Lord I have need that thou have mercy upon me because even from the beginning of my life, I am fallen into the pit of sin, and have drawn my first breath, defiled with the uncleanness of carnal concupiscence, not only that iniquity which I have lately committed abideth in me; I have also in me for thee to pardon of the iniquity of old.   

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

Mor. lib. 28. c. 7. The spirit of adoption giveth witness to the faithful, that they are the sons of God.  INter haec etiam qui redemit, non relinquit etc. Novit enim conditor noster quando exurgere persecutionis procellam sinat, quando exurgentem reprimat etc. Amidst persecutions (saith Gregory upon 1. Cor. 10.13.) he that hath redeemed us, doth not forsake us, our creator knoweth when to suffer the storm to arise, & when to stay it from rising. He knoweth how to restrain that for our safeguard, 
Ibid. l. 29. c. 12. Against the doctrine of doubting and the uncertainty of salvation. But they teach that the holy spirit doth not bear us witness absolutely and assuredly, that we are the sons of God, but under a condition which is not certain viz. if we continued suffering.  which he suffereth for the exercising of us to go forth against us, that the raging storm may wash us, and not drown us. Again, God so dispenseth & ordereth (saith he) the temptations of the adversary, as that they come not too many at once, or that those only which may be borne, do touch the soul which God hath enlightened, that albe it by the heat of the touch thereof they torment us, yet they may not by burning waist and consume us.  
Propheta intuens tantos hoc Ecclesia tempore specie tenus credere quantos nimirum certum est electorum numerum summamque transire etc. Etiam hiad fidem specie tenus regniveniunt. 
Ibid. l. 25. cap 8. They that fall away though in respect of outward show and profession they be said for a time to believe, yet because their faith hath no root, they never have true faith.  The Prophet perceived so many in this time of the church to believe only in show, that verily they passed the number of the elect; For they who are not of the number of the elect, do believe burr in show, and come to the faith of the kingdom in show. And again. 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 silver only by confidence of outward calling, but the assurance must arise from the effect and testimony of inward grace.  which by Satan's wicked suggestions, cometh to be trodden under foot like dirt, was never gold in god's sight; For they that can be seduced never to return again, seem to lose holiness which they had after a sort before the eyes of men, but indeed never had it in the sight of God.  
Quorum casus utilitate non modica electorum profectibus seruit, 
Mor. l. 34. c. 13. When we see the falls of them that fall away we are moved thereby not to trust in ourselves but to depend upon God only.  quia illorum lapsum dum conspiciunt de suo statu contremiscunt & ruina quae illos damnat istos humiliat, etc. The fall of which (worldlings, or carnal men) yieldeth no small benefit for the furtherance of the elect, because while they see the fall of them they tremble as touching their own estate, & the ruin which condemneth the one, is the humiliation of the other. For they learn to trust in the defence of him who helpeth from above, 
In 1. Reg. lib. 1. c. 1. moral. This is the assurance of the faithful, even an undoubted belief, and knowledge that the heavenly city is theirs.  whilst they see others fall by resting on their own strength.  
Quam familiariter diligit, suam esse induhitanter credit; suam namque hanc civitatem esse cognoverat quidicebat, scimus quia si terrestris nostra domus etc. Which heavenly city jerusalem, which is above, whosoever entirely loveth, doth undoubtedly believe it is his own; for he knew this city to be his that said, we know that if our earthly house of this habitation be dissolved, we have a building which is of God, a house not made with hands eternal in heaven.   

§. 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 bless of the life to come.  
A Pud eum districtè iudicati, ipsi quoqui maculas inquinationis habent, quiper munditiam sanctitatis lucent. Even they who shine in purity of holiness, 
Our merit is the Lords showing mercy.  have also their spots of filthiness, if they be strictly and narrowly judged.  
Quantalibet justitia polleant, 
Ibid. cap. 21.  ne quaquam sibi ad innocentiam vel electi sufficiant, si in indicio districte requirantur. 
The Papists now talk of nothing so much, as of meriting or deferuing of heaven. Ibid. l. 9 c. 18. Heaven is the reward, hire, & repayment for good works say they. Not, saith Gregory, whom will ye believe.  The very elect howsoever they exell in righteousness, have not sufficient in them for innocency if in judgement they be strictly dealt withal.  
Siremota pietate discutimur, opus nostrum poena dignum est, quod nos remunerari praestolamur. Restat ut post quam bonum opus agitur lachrymae expiationis exquirantur quatenus ad aeterna praemia meritum recti operis subvehat humilias postulationnis. If we be judged without mercy, 
Man's works done by Christ's grace, do condignly, or worthily deserve eternal joy. Not, saith Gregory, our best works are worthy to be punished, and subject to perish if God deal severely & strictly with us. If amidst our good works, it be by humble prayer and request that we obtain the eternal reward? what religion have the Papists that pled for the worthiness of our works? and deride us when we say that our good works are not worthy of the glory that is to come. Ibid. l. 9 cap. 11. for job. Ibid. in Psalm. poenit 1. for David,  our work is worthy of punishment; which we expect to have rewarded, and therefore the tears of expiation are to be required, that humility of prayer may lift up the merit of good work to the obtaining of everlasting reward. And to the same effect he maketh the holy man job to say, Et si ad opus virtutis excrevero, ad vitam non ex meritis sed ex venia convalesco. Albeit I grow to the work of virtue, yet I avail not to life by merits, but by pardon and favour. And so he bringeth in David, saying, Non de meis meritis confidens ut 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 save me, not trusting in my own merits, but presuming to obtain that of thy mercy only, which I have no hope of by my own merits.  

a Mot. l. 1. c. 17.  Quid est quod in hac vita sine quavis tenuissimi contagij iniquitate peragatur? 
b Lib. 31. Cap. 5.  Electi quamdiu in hac vita sunt sine quantulocunque culpae contagio esse non possunt. 
c Lib. 32. cap. 4.  Nullus in hac vita ita perfectus est ut quamlibet Deo devotus sit, inter ipsa quantumcunque pia vota non peccet. 
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 do be polluted and defiled with the contagion of sin, if God by the eye of his severe judgement do strictly view and behold the same, then cannot any good works of ours be truly said to be worthy of the heavenly glory. Bernard de great. & lib. arbit. in fine.  & bona quae nos habere credimus pura bona esse nequaquam possunt? What is there that can be 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 sin. There is none so perfect in this life howsoever devoted unto God, that doth not sin amidst his most holy and religious desires. If God do narrowly sift our doings, what place is there left for salvation, when our evil doings are merely evil, but the good things we believe we have, cannot be purely good.  
2. Tim. 4.8. Henceforth is laid up for me a crown of justice, which God that just judge will tender unto me at that day. Est ergo quam Paulus expectat corona justitiae, 
Contrary to this, doth the Church of Rome now teach saying, that if God as a just judge tender the joys of heaven as a crown of justice than were they before justly deserved, and the suffering of them that deserved them were in just proportion worthy of them. Is not this worthy doctrine? Greg. Mor. l. 24. cap. 5.  sed justitiae Dei non suae; justum est quip, ut reddat quod debet. Debet autem quod pollicitus est, & hac est justitia, de qua praesumit Apostolus, promissio Dei. It is a crown of justice which St Paul expecteth, but of God's justice, not his own; For it is just that God pay that which he oweth, and he oweth that which he promiseth, and this is the justice whereof the Apostle presumeth, even the promise of God. Again. justitiae nostra dicitur, non quae ex nostro nostra est sed quae divina largitate fit nostra. It is called our justice (saith Gregory) not which is not ours as of our own, but which by the gift of God be cometh ours.  
Qui nihil boni sibi, sed toutum gratiae Dei tribuunt, 
In crowning our justice, it is verified which is said in holy scripture: He crowneth thee in mercy and loving kindness. In Psalm Poenit. 7. It is not grace that doth all, say the Papists now. The just do attribute all to grace, faith Gregory.  scientes se nihil habere quod non acceperunt; hac enim operatus est in eyes, is qui vasa misericordiae fecit eos. The elect and faithful attribute no good to themselves, but all wholly to the grace of God; knowing that they have nothing that they have not received, for he hath wrought it in them, who hath made them vessels of his mercy.  
Praeveniens gratia liberum in eo arbitrium focerat in bono, 
In Ezec hom. 9 This did Gregory speak of S. Paul, and the same is true in us.  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 do in work follow the same grace.   

§. 8. There is no freedom 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 have no power in nature to follow when grace doth lead. Idem. ibid. When God by conversion hath reform our will and wrought in us the love of righteousness, we by this work of grace in us do thenceforth apply ourselves to work with grace, and the work that we do is God's work and it is our work, yet no otherwise ours but that by the gift of God it is wrought in us, and so becometh ours.  ut subsequente quoque nostro libero arbitrio bonum quod iam appetimus agat nobiscum. The heavenly grace doth first of all without us work somewhat in us that our free-will following, he may do with us that good, whereunto we are now become willing.  
Divina nos bonit as ut innocentes faciat praevenit, eandem gratiam nostrum liberum arbitrium sequitur. The goodness of God preventeth us to make us innocent, and our free-will followeth the same grace.  
Quod verba praedicationis Dei ab auribus ad corda descendunt, solo divino munere agitur etc. Per internam gratiam solus omnipotens Deus praedicantium verbis ad corda audientium invisibiliter aditum praestat. Insomuch that the words of the preacher, do descend from the ear to the heart, it cometh to pass by the only gift of God who by inward grace invisibly giveth passage for the words of the preacher to the hearts of them that hear.  
Ipsa perfectio nostra culpa non caret nisi hanc severus judex in subtili lance examinis misericorditer penset. 
Mor. lib. 5. cap. 9 All our righteousness if it be narrowly sifted, is found unjust, and defective.  Our very perfection is not free from blame, unless God in the precise balance of his merciful examination do mercifully weigh the same.   

§. 9 Our righteousness is Christ's righteousness. 
Mor. lib. 3. c. 11. The righteousness of the law, is not fulfilled in us, but upon our true repentance, God reputeth us innocent for Christ's sake   
PEr hoc cuncta justificat quod eum qui sine peccato est pro peccatoribus damnat. God through Christ doth justify us, because for us sinners, he condemned him who was without sin.  
justus advocatus noster justos nos defendet in judicio quia nosmet ipsos & cognoscamus & accusamus iniustos. 
In Ezec. hom. 7. idem in Evang. hom. 25. The Papists now speak of a righteousness inherent: which Gregory never thought of.  Paratus est Deus poenitentiam nostram nobis ad innocentiam deputare. Our just advocate will in judgement defend us for just, if we know and accuse ourselves to be unjust; God being ready for his sons sake to repute unto us our penitency for innocency.   

§. 10. Faith excludeth not all fear and doubt.  
FIdes ipsa quae ad bona alia capescenda nos imbuit, 
Mor. l. 22. c. 14. There may be a godly fear which is a distrust of ourselves but the godly cannot have a doubtful fear 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 itself which seasoneth us to the receiving of other graces, commonly in the beginning thereof is both wavering and sound; we already most certainly have it, and yet of the assurance thereof we fear and doubt: For we first receive a part of it, that it may be afterward perfectly fulfilled in us. 
Greg. Ibid. Faith and unbelief, certainty and uncertainty, 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 fear and doubt. The Scripture indeed commending a fear unto us, doth not mean a doubting fear, such as is contrary to assurance of faith, but such as is contrary to presumption & pride, and trust in ourselves, & imparteth humlity, lowliness of mind, distrust of our own strength, that we mày rely upon the strength and power of God. Mor. lib. 10. c. 8. Idem ibid.  He bringeth for example hereof, the poor man in the Gospel to whom Christ said, Mark 9 v. 23.24. If thou canst believe, all things are possible to him that believeth. And he answered; Lord I believe, help my unbelief. uno eodemque tempore clamabat se etiam credere & adhuc ex incredulitate dubitare. At one and the same time (saith he) he cried that he did believe, & yet still did doubt by unbelief. uno eodemque tempore is qui nec dum perfectè crediderat simul & credebat, & incredulus erat. At one and the same time (saith he in another place) he which did not perfectly believe, did both believe, and was also unbelieving. And yet in another place he saith. Saepè conting it ut fides jam in ment vigeat, sed tamen ex part aliqua in dubietate contabescat. unam 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 mind, and yet by doubting it languisheth in in some part; that certainery of sound faith strengthened one and the same mind, which notwithstanding the wind of doubtfulness shaketh by some mutability of unbelief, as namely saith he of the man before mentioned. Per fidem sperans, & per infidelitatem fluctuans dicebat, etc. et exorare certus iam per fidem coeperat, & adhuc incertus undas perfidiae ex incredulitate tolerabat. Hoping by faith, and wavering by unbelief, he said, Lord I believe, help my unbelief. 
He hoped in faith, yet wavered in unbelief.  He began to pray (saith he) certain now by faith and yet being uncertain he bore the waves of unbelief.   

§. 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 Than it is no proof for warrant of a Purgatory after this life. Mor. super job lib. 8. c. 8. If after death there be no deliverance, if there be no change, but as the Angel either good or had receiveth the Soul out of the body, so it continueth for ever, either exalted in joy or drowned in punishment: then there can be no Purgatory, than there can be nothing but either heaven or hell, where they that come shall abide for ever. Lib. 7. indic. 2. epist. 111. Hear is no place for Purgatory, for here he teacheth us to believe, that the faithful in death do attain to true life, and that their passage from this world is to a better, neither doth he acknowledge any use of Prayers, Masses, Trentals, and other offices and obsequies for the dead, who saith that our devotion and love yieldeth no fruit or profit to them.  The fire spoken of in S. Paul. 1 Corinth. 3.13. may be understood of the fire of tribulation, applied unto us in this life.  
Quem nequaquam modò misericordia eripit, sola post praesens seculum justicia addicit, etc. Whom Mercy now delivereth not, him justice only after this world imprisoneth. Hereof Solomon saith, that in whatsoever place the tree falleth, whether toward the South, or towards the North, there it shallbe; because at the time of a man's death, either the good Spirit, or the evil spirit, shall receive the Soul going from the Body, he shall hold it with him for ever, without any change, that neither being exalted, it can come down to punishment; nor being drowned in eternal punishments, can thenceforth 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 he carrieth himself to the doctrine of the Scriptures. Amongst other words we read these, Indecens est de illis taedio afflictionis addici, quos credendum est ad veram vitam moriendo pervenisse, etc. It is undecent for us to give ourselves to long affliction of sorrow for them, whom we are to believe to have come by death unto the true life. They have haply just excuse of long sorrow, who know not any other life, who do not believe the passage from this world, to be to a better World, but we who know, who believe and teach this, are not to be too heavy for the dead, jest that which with others carrieth a show of piety, be to us rather a matter of blame. For it is in a manner a kind of distrust to be tormented with heaviness, contrary to that which he himself doth teach. And then citing the words of Saint Paul, 1. Thess. 4.13. addeth. This therefore seeing we know, we are to have a care, as I have said, not to be afflicted for the dead, but to bestow our affection upon the living, to whom our piety or devotion may be profitable, and our love may yield fruit.   

§ 12. No carrying about of the Relics 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 Relics from the bodies of their imagined Saints and martyrs: they unbury them out of their graves, kiss them, and carry them about, all which Gregory here misliketh.  si sanctorum corpora tangere quisquam fortasse praesumpserit, certum est quia haec temeritas impunita nullo modo remanebit. In the Roman Church, and the whole Western parts, it was a thing altogether intolerable, and a matter of sacrilege, to presume to touch the bodies of the Saints; and if any man do presume so to do, certain it is, that his rashness shall by no means remain unpunished. And then having showed diverse examples of them, who adventuring too near to the stirring or touching the Bodies of some holy Persons, were thereupon greatly frighted, or by death miscarried, 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 look upon 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 been called Catholic since Christ's time If our faith be the same with the faith of the fathers of the old testament, then must it needs be the Catholic faith. Idem in Ezec. hom. 15. The catholic Church is now understood to contain all the faithful from the beginning of the world to the end. Of the catholic Church, there is but one body and one spirit which quickeneth that body, and one faith whereby 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 Soul is but one and the same to both. In Ezech. hom. 16.  HAbet vineam universalem scilicet Ecclesiam, quae ab Abel justo, usque ad ultimum electum, qui in fine mundi nasciturus est quot sanctos pertulit, quasi tot palmites misit. God hath his Vineyard, even the Universal Church, which yieldeth so many branches as it bringerh forth Saints from righteous Abel, unto the last Elect that shallbe borne in the end of the world.  
una 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 Faithful who have been from Adam till this day, and shall be to the World's end, professing the true Faith, do belong unto the Catholic Church.  
Sicut est una anima quae diversa corporis membra vivificat: ita totam simul Ecclesiam unus Spiritus Sanctus vegetat & illustrat. As it is but one Soul which quickeneth the diverse 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. Look what the Water of Baptism availeth with us, 
The Fathers of the Old Testament had the grace and effect of Baptism as well as we.  the same with the old Fathers did either faith only for Infants, or for them of elder years the power of sacrifice, or for them that came of the stock of Abraham, the Sacrament of Circumcision.  
Sive high 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, etc. 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 Unity of Godhead, did see distinctly three Persons, the Father, the Son, and the holy Ghost. In Cant. cap. 5.  or they that followed in the New, they were all enkindled with the love, and adorned unto true beauty, through the knowledge of the holy Trinity.  
Apostoli à Prophetarum dictis ut fortes persisterent, fidem integram acceperunt. The Apostles received the whole faith, to the end they might stand firm, 
In Ezech. hom. 6. The law & the prophets and the Gospels and the preaching of the Apostles, have all delivered only one and the same thing. Ibid. Christ confirmed the same faith and religion, which the jewish Church before received, & added nothing touching the substance of doctrine. The Apostles in preaching the Gospel 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. Look what the Law preacheth, the same also do the Prophets teach, the same the Gospel hath exhibited, and what the Gospel exhibibited, the Apostles preached through the world.  
Viraque testamenta in nullo à se discrepant etc. Inest testamento veteri, testamentum novum etc. 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 prophecy 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 usurper against God and the Church.  Quodcunque ligaveris, etc. It was said to the Universal Church, Whatsoever thou bindest in earth, shall be bound in Heaven, etc.   

§. 15. How far 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 evil, 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 justly useth to his purposes the sin of man: and so much their own Pope Gregory saith. Consider the act of sin in itself, it is properly and only the work of man: but if we consider it in the circumstances and order, it is rightly called the work 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.  just 'em est ut fieri sinat. Inulium abire non sinit iniustum, quod justè fieri permisit. It is just, that the Almighty God suffer that to be done, which notwithstanding he forbiddeth to be done, neither suffereth he that unjustice to go unrevenged, which he justly 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 cometh strangely to pass, that that which is done without the will of God, yet is not against his will, because whilst evil deeds are turned to good use, those things show the Counsel and Will of God, which notwithstanding are repugnant unto it.  
Ab iniquis facta ne inordinatè eveniant ipse disponens. God disposeth the doings of wicked men, that they may not befall unorderly.  
unus 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 leave and licence of just power; but an evil spirit by desire of unjust william.  
Omnis Diaboli 
* For potestas, read voluntas.  potestas * iniusta est, & tamen permittente Deo, omnis potestas justa. The will of the devil is altogether unjust, but his power which of God's permission only he hath, is altogether just.  
Deo ad usum justi indicij & iniusta Diaboli voluntas servit. The unjust will of the devil serveth GOD for the use of just judgement.  
Ind coacti sunt Dei voluntatem peragere, 
Moral. lib. 6. c. 22. Albeit God by his wisdom & power do turn the evil of wicked men to his good purpose & use; yet they do it not as with any purpose therein to serve God, but to follow the sinful lusts of their own wicked hearts, & therefore are justly punished for the doing of it. As is seen manifestly in these examples. Wickedness issueth wholly out of man's heart: but God by his secret hand guideth it to go one way rather than 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 josephs' brethren were compelled to do the will of God, whereby they subtly thought to defeat the same. The jews by persecuting, thought to cut off the miracles of Christ, but were compelled unwittingly to spread the same further. God forceth that to the service of his piety, wherein human cruelty burneth or rageth against him. Our action even against our will serveth the heavenly will of God, when in our pride it shuneth the same.   

§. 16. The ancient Church knew not the idolatry used now in the Church of Rome, in worshipping of Images.  
Indigo dudum ad nos pervenisse, 
Lib. 7. Ep. 109.  quod fraternitas vestra quosdam imaginum adoratores aspiciens easdem Ecclesiae imagines confregit atque proiecit. Et quidem zelun vos ne quid manu factum adorari possit habuisse laudavimus, sed frangere easdem imagines non debuisse iudicamus, etc. I certify you (saith Gregory, to Serenus Bishop of Massilia) that it came of late to our hearing, that your Brotherhood beholding some worshipping Images, did break the same Church-images, and threw them away. And surely, I commended you that you had that zeal, that nothing made with hands should be worshipped. But yet I judge, that you should not have broken those images. For therefore is the picture used in the Church, that they who are not learned by Book, may yet by sight read upon the walls, those things which they cannot read in Books. Therefore your Brotherhood should both preserve the images, and forbidden the people the worshipping of them, that both the ignorant may have whence to gather the knowledge of the History, and the people may not sin 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 again to be gathered together, and it must be shown 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 only thou shalt serve.  
Frangi non debuit quod non adorandum in Ecclesijs, 
Greg. ibid.  sed ad instruendas solummodo mentes fuit nescientium collocatum. That aught not to be broken, which was not set up 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 Hear we see that Gregory doth not instruct Secundinus, as the Papists now adays do their Scholars. As to worship the Image, or to kneel to it, for that he condemneth; But willeth him to understand that these devotions belong only to God, & therefore that he must beware not to put the image in the place of God to do to it those duties of religions humiliation which are proper to God alone. Ibid. lib. 9 epist. 9 Not to worship images, but to have them for remembrance, not to fall down before them but to worship christ whom we remember by them.  sed ob recordationem filij Dei, ut in eius amore recalescas, cuius te Imaginem videre consideras, etc. I know verily (saith Gregory to Secundinus) that thou dost not therefore desire the Image of our Saviour that thou mayst worship it as God, but for a remembrance of the Son of God, that thou mayst become fervent in his love, whose Image thou considerest thy self to behold. And we verily fall not down before it, as before the Godhead, but we worship him whom by the Image we remember, either as borne, or having suffered, or now sitting upon his Throne; and whilst the Picture, as it were a writing, bringeth to our remembrance the Son of GOD, either it rejoiceth our mind as touching his resurrection, or appeaseth it by his passion.  
Si quis imagines facere volverit minime prohibe: adorare verò imagines omnibus modis devita; sed hoc solicit 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, forbidden him not: but by all means avoid the worshipping of Images: But this let your Brotherhood carefully advertise them, by the sight of the story, to gather fervency of compunction, but humbly to fall down or kneel in the worship of the holy Trinity only.   

§. 17. The Books of the Maccabees are not Canonical Scripture; of the easiness of the Scriptures, and fullness 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 books of the Maccabees (of which Gregory here speaketh) for canonical Scripture. In Ezech. l. 1. hom. 9 ad finem. The church of Rome now accurseth all those that do not reverence traditions unwritten, as they do the written word. Mor. l. 18. c. 14. in princ. The Papists are these heretics: from the writté word, they fly to traditions unto them. Lib. 4. epist. 40 ad Theod. Medicum. Gregory exhorteth Lay men to the reading of the Scriptures. The Papists forbidden them.  licet non Canonicis, sed tamen ad aedificationem Ecclesiae editis testimonia proferamus. We do not deal disorderly, if we do bring forth testimonies out of books that are not canonical; yet are published for the edification 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 do instruct, and which do edify contained. The holy Books are unto us to show us how to speak, as certain veins of silver, etc.  
Saepè haeretici dum sua student perversa astruere, ea proferunt quae in sacrorum librorum paginis non tenentur. Hererikes do usually for the confirmation of their perverse opinions suggest such proofs 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? Wheresoever thou receivest the Letters of an earthly Prince, thou dost not rest, nor give sleep to thine eyes, before thou dost understand those Letters. The Emperor of Heaven, and God of Angels and men, sendeth his Writings unto thee for direction of thy life: & yet thou dost neglect to read 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 unto his Creature.  
Magnae utilitatis est ipsa obscuritas eloquiorum Dei, 
Lib. 1. hom. 6. super Ezech.  quia exercet sensum— ut 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 obscurity of the Scriptures of God, is of great profit and commodity, 
To oppose the obscurity of the Scriptures to deter men from the reading of them is a very frothy argument and condemned by Gregory.  because it exerciseth the understanding, that he that is exercised in them may understand that which he could not; he that is idle may have also some more occasion to search them because if the meaning of the holy scripture were plain in all things, it would be of no account, which being found out in certain obscure places, doth refresh the mind.  
Scriptura quasi quidam fluvius est, 
Epist. ad Leand. cap. 4. sup. mor.  ut dixerim planus & altus in quo & agnus ambulet & Elephas natet. The Scripture is as it were a certain river as I have said shallow and deep; wherein the lamb may go or walk, and the Elephant swim.   

§. 18. The Catholic Church in the Creed, is believed, not seen: and consisteth of all the elect only, and excludeth the reprobate out of it.  
IN carne Dominus ad Ecclesiam veniens— fines Ecclesiae occulti judicij 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 Satan, may be truly members of the body of Christ, or that they belong to the Catholic 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 coming in the flesh unto the Church, separated the bounds thereof, by the inwardness of his hidden judgement, within whose limits are all the elect, and without those limits are all the reprobate, although they seem to be 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. unum corpus est tota sancta universalis ecclesia sub Christo jesu capite suo constituta. etc. He upon whom the Church is builded doth evidently show, 
The glorious titles of Spouse & Catholic Church, do properly belong and appertain unto the faithful and elect of God. The Church of Rome now saith that the Catholic Church is visible and palpable, as is the kingdom of great Britain 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 devil, 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 job. l. 18. c. 27 & l. 12. c. 5. in principio. Gregory excepteth none from being conceived in sin but our Saviour Christ; The Papists except the Virgin Mary.  that the holy Church which is gathered together of Saints who shall continued for ever, & not be overcome with any the persecutions of this life, when he saith, The gates of hell shall not prevail against it. The whole holy universal Church is one body, established under one head jesus Christ. Christ therefore with his whole Church whether that which is conversant at this present in earth; or that which reigneth with him in heaven, is one person; and as there is one soul which quickeneth diverse 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 conceived by the holy Ghost; so the holy Church which is his body is filled with the same spirit to life everlasting; whereby the whole body underpropped and framed, doth grow to an increase in God. That is the body out of which the spirit doth not quicken.   

§. 19 Only Christ was conceived by the holy ghost without any touch of sin.  
I'll solus veraciter sanctus natus est, qui ut 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 he might overcome that condition of nature was not conceived by the mixture of carnal copulation. No man is without sin, but he who came into this world through sin.   

§. 20. The Pope usurpeth the title of universal Bishop, which Gregory refused.  
EGo fidenter dico, quisquis se universalem Sacerdotem vocat, 
Lib. 40. epist. 30. He that claimeth the title of the Universal Bishop, is the forerunner of Antichrist, but the Papists give 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 himself Universal Bishop, or desireth so to be called, is in his pride the forerunner of Antichrist, because in making himself proud, he setteth himself before other.  
Hac in re à fratre & consacerdote me● contra Evangelicam sententiam etc. 
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 he followeth him, that despising the equality of joy among the Angels, laboured to break up to the top of singularity, saying thus, 
The Pope in advancing himself above all other Bishops, imitateth Lucifer in his singularity, setting himself above the rest of the Angels. Lib. 4. Epist. 38.  I will advance my throne above the stars of heaven, I will sit in the mount of the Testament even in the corners of the North; I will get me up above the light of the clouds, and will be like unto the highest. Rex superbiae in foribus est etc. The king of pride is even in the gates; and an horrible thing to speak Sacordotum est paratus exercitus, an army of Priests is made ready, for now they play the soldiers, and bear their heads of high that were ordained to be captains of humility.  
Neither may you say, 
Lib. 6. Epist. 28.  that the using of this title is nothing; for if we bear this matter quietly, we overthrow the faith of the whole Church. The agreeing unto 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 received this name of singularity: nullus decessorum meorum hoc tam profano vocabulo uti voluit: None of my predecessors ever consented to use this ungodly name. Nos hunc honorem nolumus oblatum suscipere. 
Lib. 4. Epist. 36.  We being Bishops of Rome will not take this honour being offered unto us.  
Quid tu Christo universalis Ecclesiae capiti, in extremi judicij dicturus es examini qui cuncta eius membra tibimet conaris vniver salis appellatione supponere? What answer wilt thou make unto Christ, that indeed is the head of the universal church at the trial of the last judgement, that thou goest about under the name of Universal Bishop, to subdue all his members unto thee?  

An elucidation touching this title, Universal Bishop.  
The occasion of these speeches of Gregory against this title of Universal Bishop, was the pride of john, who was Patriarch of the Church of Constantinople, who did endeavour to draw that title unto himself, against which Gregory as you see excepteth, and would not that either john, or any other should usurp that name. And as Gregory withstood it then, so do we now; & set him against the Church of Rome, as opposite to it. The Papists finding Gregory's testimonies true, do yet put a difference (in secret meaning) between the power and authority which john intended by it for himself, and that which they intent by it for the Pope: which is this. john (say they) by striving for that title attributed it so unto himself, that he meant to be called Bishop alone, so as Bishopric should be 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 Universal by Gregory, is as much as all Bishops; whereas we giving it to the Pope, debar not others from being Bishops, or the Church from having such, but make him Universal Bishop, over and above all other, as being the highest of all, and having power over all other Bishops. Therefore the authority of Gregory is in this case very impertinently alleged against the Pope, who doth not take it in that nature wherein john would have usurped it, but rightly useth it, according to Gregory's meaning. Thus say they; but here is a bore, a naked, and an idle speculation of their own brain. For it shall appear notwithstanding this fond illation of theirs from the very text and tenor of Gregory's words by the precedent authorities, and some more of his consequent, that john never meant, nor Gregory never so did understand him, as that he would be universal Bishop, thereby to take away all other, but even as the Bishop of Rome now doth, thereby to bring the rest in subjection unto 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 us more than 1000 years.   

To prove this let us record the first testimony again.  
He that claimeth that title (saith Gregory) is the forerun of Antichrist, because in making himself proud, he setteth himself before other. Lo! A plain text, against their forged gloss. Gregory doth not say, 
How can he be before other that hath no other but himself.  he would have no other but himself: But that he setteth himself before other. Before other. mark that.  
In the second. He is like to him in the singularity of his pride, that despised the equality of joy among Angels, saying. I will advance my throne above the stars of heaven, etc. Here is seen the singularity of one, that would be above many; but nothing of one, that would have none besides himself.  
In the last there, it is said. 
Vlt.  Though goest about to subdue all the members of Christ unto thee. To subdue them; but not to take them clean away.  
Writing to Mauritius the Emperor about this matter, he saith, 
Lib. 4. Epist. 32.  utinam vel sine aliorum (non sublatione sed) imminutione unus sit, qui vocari appetit universalis. I would to God he might be one, without the lessening of others, who desireth to be called universal. Without the lessening of others (saith he) not without utter taking away of others.  
To the Empress Constantia thus. 
Lib. 4. Epist. 34.  Illud appetere johannem ut omnibus dignior esse videatur. john desireth that he might seem worthier than all other. Not but that there should be others as well as he: But that he might seem worthier than other.  
To Elogius Bishop of Alexandria Per elationem pompatici sermonis, Christi sibi studet membra subiugare. By the haughtiness of a glorious title he studieth to bring into subjection unto him the members of Christ. To bring them under subjection (saith he) not to cut of any.  
To john himself thus. Appetere eum vocabulum hoc, 
Lib. 4. Epist. 18.  ut nulli subesse, & solus omnibus praesse videretur. That he did affect that title, that he might be subject to none, and seem only to be over all. So, it appeareth here also, that he would not be Bishop alone; but subject to none, and above all. Moreover he faith unto 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 universal or general father? General father (saith he) not father alone. And that which in this qestion taketh away all scruple (he saith) Cupere johannem Episcops semetipsum vocabulo elationis praeponere, eosque sub se premere. That john doth desire by this title of pride to set himself before all other Bishops, and to tread than under him. But set himself before others or bring others under him, he could not, unless there be some, whom he may bring under, & before whom he may exalt himself. john there would be chief, extol himself, be greater than the rest, be called general father: But he would not expel the rest of the Bishops, but bring them under him, subject them to him; diminish their authority, and bring them to nought.   

A second elucidation or cleared of the same Question.  
When john died Cyriacus succeeded. john sat there ten whole years. john had sitten there ten whole years, he claimed the title of Universal to his death, nor weighed he the admonitions of Gregory, yet carried he himself for those ten years for Universal, yet in all that time, did not he discharge any Bishop of his place. Wherhfore it is a mere fable, to think there should be no Bishop or Patriarch if there were any called Vniuversall. Cyriacus as in seat, so in title succeeded john, He took away no Bishops. He called a Council of Bishops, to which when Eusebius came, Gregory desired of him by his letter, that he would not subscribe to that title, lest any thing should be there determined prejudicial touching any place or person. But neither in that synod, nor for eleven years after, while Cyriacus held the sea (& that with the title of Universal) was there any Bishop removed from his place, or any fear that any should be removed. Therefore that device before is a mere dream. Touching Cyriacus this is certain, that he never left off the title of Universal, before that Phocas the Emperor took it from Constantinople, and gave it unto 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 entreated for it, 
Boniface was Bishop of Rome next but one after Gregory.  and when he was the Bishop's Chancellor insinuated himself into Phocas his love, & had undertaken for his child at baptism. This decree of Phocas, 
Ad annum 606  Baronius doth thus report, The Bishop of Rome is only to be called Universal Bishop, the Bishop of Constantinople not so.  
john and Cyriacus therefore usurped nothing, but that which upon the grant of Phocas, the Roman Bishop doth now claim, under whom they remain in their place, and are Bishops; And so under john did they remain, neither did the title of Universal 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, proud, wicked, perverse, profane, and blaspheamous name; within two years after, it was none of all those in the Bishop of Rome. marvelous was the sentence of Phocas, who determined that a name wicked and blasphemous (if we believe Gregory) should not belong to the Bishop of Constantinople, and yet might be proper to the Bishop of Rone. Wonderful also was the intent of Boniface, who accepted it; neither would he that the Bishop of Constantinople should be preferred, or be above others, but to him & other the Bishops of Rome such reverence is due, although he that shall have it (witness Gregory) should be in that the follower of Lucifer, the forerunner of Antichrist. In the mean while Gregory was a true Prophet, touching what that word would come too in the end. For touching that title he told the Emperor that he that should rejoice in it, 
Lib. 4. Epist. 32.  would build himself by that upon the honour of the Empire, and is it not come so to pass? 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? Gregory's prophecy was true in both, that name was deadly, both to the Empire and to the Church; and his successor Boniface, was toward the Empire Lucifer, and toward the Church Antichrist.  
But they insist, 
Lib. 4. Epist. 38. Restat ut vos Episcopi non sitis. Solus conetur Episcopus appellari.  and reply, the words are plain. It remaineth that then you are no Bishops: he only indeavoreth to be called Bishop. Therefore Gregory doth expound himself. We rejoine, thus he writeth to john. Cupis Episcoporum nomen, tui comparatione calcare. Thou dost desire in comparison of thyself, to tread under the name of Bishops. In comparison of thyself, saith he. Therefore what he saith, he saith it comparatively, or by way of comparison, not absolutely. Ye are indeed Bishops, but in comparison of him, ye 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 Universal is admitted, whereby one may be above another, and depress 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 be deprived of this due honour, if any thing private be given 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 usual phrase, wherein, when any one is not, that he was, he is said indeed not to be at all; so that he may be said to be alone, who in any thing is singular. For they who were Fathers, were to be made the Sons of this Universal father; They who were Pastors, were to come into his flock; & in comparison of him, to be called a flock. And this is the nature of Gregory's words; hither they reach. Against this they cannot be drawn; excep against the truth of the histories, by which it is certain, that although for the space of twenty years john first, 
This is the hinge where upon all the whole work doth turn.  and Cyriacus after, held the title of Universal with tooth and nail: yet in all that time they never endeavoured to strip any of his Bishopric, or so to carry themselves as though they alone would be Bishops, or usurped the name of Bishop only to themselves.  
These things being thus, and thus considered; that which was said at first remaineth full and sound; That the Pope usurpeth the title of Universal Bishop. That Gregory condemned it in john. And lastly that john's 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 Emperor to be his Lord and Sovereign.  
ECce per me servum ultimum suum, 
Lib 3. epist. 61 ad Mauritium Imperatorem.  & vestrum respondebit Christus sacerdotes meos manui tuae commisi, etc. Ego quidem vestrae iussioni subiectus, legem vestram per diversas terrarum partes transmitti feci. Behold (saith Gregory to Mauritius the Emperor) thus will Christ answer you by me, being both his and your most humble servant; 
Gregory acknowledgeth the Emperor to be his Lord and Soucraigne.  I have committed my Priests into thy hand, etc. As for my part, I being subject to your majesties commandment, have caused your order to be proclaimed through diverse parts of the world.  
Christus dominari Imperatorem, non solum militibus, sed etiam Sacerdotibus concessit. 
Lib. 3. epist. 64. Bellarmine wrote a book of the freedöe of priests from temporal Lords. Ad Mauritium Imperatorem.  Christ hath given power unto the Emperor to bear rule, not only over soldiers, but also over Priests.  
Et Imperatori obedientiam praebui, & pro Deo, quod sensi minime tacui. I have showed my duty towards my Lord the Emperor, and touching God I have not concealed what I thought.  
Valdè mihi durum videtur, ut ab eius (Christi) servitio milites suos prohibeat, 
Lib. 2. indict. 11. epist. 103. Who seethe not that the power which Gregory acknowledgeth to be in the Emperor is as essentially over the Clergy, as over the soldiers.  qui ei Imperatori Mauritio) & omnia tribuat, & dominari non solum militibus, sed etiam Sacerdotibus concessit. It seemeth very hard unto me, that he should forbidden his soldiers the service of him, (viz. Christ)▪ who hath given him (the Emperor Mauritius) all things, and granted him not only to rule over soldiers, but also over 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; hody 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 business (saith Gregory) there is one thing which you may quickly deliver to our noble Lords, because if I being their servant, would have mingled myself in the slaughter of the Lumbards'; the people of the Lumbards' had had at this day neither King, nor Duke, nor Earl, and had been divided into great confusion. But because I fear God, I do tremble to mingle myself into the death of any man.    

St. Bernard. THE PREROGATIVE of Christ to be severed from sinners is common with him unto none of the sons of Adam, not not to the Virgin Mary, although the Papists would exempt her from being conceived in sin.  
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, reproveth it in these words, Quamobrem et si quibus vel paucis filiorum hominum datum est cum sanctitaete nasci, 
Epist. 174. add Canonic. Lugdunens.  non tamen concipi: ut uni sanè servaretur sancti praerogativa conceptus, qui omnes sanctificaret: solissque absque peccato veniens, purgationem faceret peccatorum. Wherhfore to whom or to how few soever of the sons of men it be given to be borne holy, yet are they not so conceived: that the prerogative of an holy conception might be reserved unto one, who should make all holy; and who alone coming without sin, should make the purgation for sin. Only therefore our Lord jesus was conceived by the holy Ghost, because he alone was holy, before his conception; who being only excepted, he looketh that all the residue of Adam's children every one, should humbly and truly confess of himself, saying, 
Psal. 51, 5.  I was shapen in wickedness, and in sin hath my mother conceived me. 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 mystery of God's eternal 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 veil of general confusion, 
The reward of sin is death: She died. Ergo she sinned.  none of the sons of men entered into this life: one only excepted, who entered without spot, whose name is Emanuel.  

The Catholic Church which we believe in the Creed, 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 SUNT. Surely (saith he) according to God's 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 always with him. If he that believeth not, marvel at this, let him hear that which he may more marvel at, it was never but pleasing unto him, never but beloved. Neither is there any doubt, but those things are spoken by Saint Paul, (Eph. 1.) in the voice 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, etc. Christian Religion doth not fail, 
The Church of the Elect is here described, which only is built upon a Rock. And Bernard calleth Christ the Rock, on which the Church is built, not Peter, or the Pope. Can these words be understood to be spoken but of the Elect, and of them only. In job. lib. 28. cap. 9  neither doth faith from the earth, nor charity from the Church. The floods came, the winds blue, and rushed against it, and yet it did not fall, because it was built upon a Rock, for the Rock was Christ. Therefore, neither by prattling of the Philosophers, nor cavils of Heretics, nor swords of Tyrants, can it, or shall it at any time be separated from the love of God, which is in jesus Christ; so strongly doth his soul hold him, whó it loveth, so good it is for him to cleave unto God.  
The like is taught by Gregory the great, who within the circuit of the Catholic 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 john in the Revelation was bid to meet and to cast the other out. For the jewish Temple was divided into three parts, the body of the Temple, which is called the court, whereinto every man entered; the holy places where the Levites were, and the holiest of all, 
So when we speak of the holy Catholic Church, we cast out the reprobate, and number only the Elect.  whereinto the Highpriest entered once a year. In respect therefore of the two later, the first is said to be cast out, because as a thing profane it is neglected, when the Temple is measured.   

There are no passions nor satisfactions of the Saints, whereby themselves 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 fourfold debt, 
Bern. serm. de quadruplic. officio.  which all men are liable unto, and none able to satisfy; And after speech had, of the love of Christ to sinful man, and of the joys of Heaven prepared for man repenting, breaking out against all satisfaction, entereth 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 own more than we are able to perform, how shall it go with our works of supererogation?  O man (saith he) if thou didst know how much, and to whom thou owest, thou wouldst see that that is nothing which thou dost, neither not to be reckoned among the very lest, in comparison of thy debts. As there is no proportion, between something and nothing; so hath our life no equality to our Saviour's, seeing there is none worthier than his, nor none more wretched than ours. How shall I satisfy, when I am constrained to pay my debt to the uttermost farthing? All therefore that I am, I own to him, from whom as from a Lord, who made me, I have all; 
Remember jacob Genes 32.10. he confesseth that he was not worthy of the lest of God's tempornll mercies: how much less are the Saints worthy of eternal.  who doth me good, who ministereth unto me the influence of the Stars; the temperature of the Air; the fruitfulness of the Earth; and the plenty of Fruit. Let no man think that I am carried with so great madness as here to make mention of my small mite, much less to reckon it. And then concludeth. Quis amplius ergo grunniet dicens; nimium laboramus, nimium ieiunamus, nimium vigilamus, cum nec mill simae imo nec minimae parti, debitorum suorum valeat respondere? 
Not man's sufferings do abound, or over flow to satisfy for another.  Who therefore dare from henceforth complain and say, we labour too much, fast too much, watch too much, when he cannot answer the thousand part, nay not the lest part of his debt.  
Again speaking of the ten Virgins in the Gospel, expounding these words, 
Bern. Serm. de virginibus. Mat. 25.8.  Give us of your oil, saith, Stulta petitio, vix justus salvabitur, vix sanctis justitiae suae oleum sufficit ad salutem, quanto minus & sibi & proximis. A foolish request, the righteous shall scarce be saved, 
The virgin's iunstice or righteousness, is little enough for themselves.  the oil of their own righteousness hardly sufficeth the Saints to salvation, how much less themselves & their neighbours. Not, Daniel, job, shall not deliver a son or daughter, Ezech. 14.18: but like as the soul, that sinneth, shall die. Ezech. 18.20. Sic anima quae institiam fecerit, sola salvabitur. So that soul that doth righteousness, only shall be saved.  

De verb. lib. job. cap. 5. in sex tribulat.  Again, 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 only suffering of the second Adam, that purgeth us, whom the only offence of the first Adam did defile. I say not that any man's own satisfaction can suffice him; for what is all our repentance, but only 
* In the midst of our repentance or penance we must hope sor pardon only by the saith of Jesus Christ: yet in weeping for our sins, in bearing our cross, in mortifying our members, in offering ourselves a sacrifice to God, we become like unto Christ in suffering, and so are fitted to reign with him: but the purging us from sin, must be reserved to the blood of Christ alone.  that if we suffer not with him, we cannot reign with him.   

Man now in his corrupt nature, hath of himself no power of free-will, in good and holy actions; but there is from Adam laid upon him a necessity of sinning; but yet without constraint.  
Curet autem haec agere non minus suaviter quam fortiter, 
De great. & 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 do them no less willingly than resolvedly, not grudgingly, or of necessity, which is the beginning, not the fullness of wisdom) but with a ready & willing mind, because GOD loveth a cheerful giver. And shall he in all things follow wisdom, while he resolutely withstandeth vices, and sweetly obtaineth peace in conscience: But certainly look, by whose example we are stirred up to those things, even his aid and help we need, whereby we may be made conformable to him through it, and be changed into the same Image from glory unto glory, 
2. Cor. 3.18.  as by the Spirit of the Lord. Ergo si à Domini Spiritu, iam non à libero arbitrio, etc. Therefore, if by the Spirit of the Lord, 
The will of man by nature, can not choose but to do evil, which is a necessity not of coaction, but of depravation.  than not by free-will. Let no man then think it is called free-will, because it hath equal power to good and evil; since indeed it may fall of itself, but not rise without the Spirit of God: Otherwise neither God nor the holy Angels, being so good, that they cannot be evil; nor the Angels that fell, who are so evil, that now they cannot be good, could be said to have free-will. But therefore it is called free, because none can be good or evil nisi volens, but willingly. Again. 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 liberty, which yet I speak of the natural, 
Galat. 4.31.  and not of the spiritual; by which liberty (as the Apostle saith) Christ hath made us free; for of that he himself saith the same, 
2. Cor. 3.17.  Where the Spirit of the Lord is, there is liberty. So is the soul by a wonderful and unhappy free necessity, 
Thereremaineth no freeness of will unto good in man, but only a voluntary promptness and inclination to evil 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 wonderful and more miserable; the more guilty, because free; and the more free because guilty, and by this the more bound because free.  
Again. 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 conversion to God, is by repentance, which without doubt the Spirit doth work in us, not ours but God's Spirit, and this both reason doth teach, & authority confirm. Who then, when he cometh benumbed or frozen to the fire, and shall be made warm or hot, doth doubt that he was heated by the fire which he could not have been without it. So he that is first dead in iniquity, 
If we be dead in sin, where is our free-will to good?  if afterward he be set on fire by the heat of repentance; doth know and find, that another spirit besides his own, which doth reprove and discern his, hath come unto him.  

De great. & 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, etc. He fell from his not being able to sin, to his not being able to do any thing but sin, having altogether lost the liberty of taking advice & counsel, as also that which he had of forbearing to sin. And this loss happened unto him by the abusing of the liberty of his william. Being fallen from his will, it is not still remaining free for him to raise up himself again by the same. For although at this day he would do it, yet the case so standeth with him, as that it is not in his power not to sin. It must be Christ that must inspire him, and endue him with new virtue by his restoration, that the Lord may transform us into his Image how be it even then our perfection cometh not in this life, but in the life to come.  
Again. 
Psalm. 20. verse 4.  Upon this Text. Praevenisti eum in benedictionibus dulcedin is. Thou dost prevent him with blessings of goodness, saith, 
Paru. Serm. in 39 Serm.  Triplex nobis necessaria est benedictio, etc. Three blessings there are, which are necessary for us, 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, he helpeth our conversation by his grace, he doth accomplish our ending with glory. Unless the Lord doth give these three blessings, 
nostra terra.  our bodies can bring forth no fruit. Neither can we begin any good thing, before we be prevented by mercy; or do any good thing until we be helped by grace, nor end in goodness, until we 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, beaten. Mariae Serm. 1.  I believe (saith he) that the witness of our conscience standeth in these three. It is first of all necessary to believe, that we cannot have remission of sin, but by the mercy of God; Than that we can have no good work, except he give it. Lastly, 
Eternal life is freely given not purchased by any works. Sins not imputed, are as though they had never been committed.  that eternal life is purchased by no merits, but is freely given. For who can make that clean, which is conceived of unclean seed, but he that is only clean; truly that which is done, cannot be undone: but when he imputeth it not, it shallbe as though it had not been done. For touching good works it is most certain that no man hath them of himself. If man's nature could not stand, when it was yet perfect, how much less can it raise itself by itself being now corrupt. 
* The Rhemists in their annotations on the New Testament do nothing so much as contrary this doctrine pleading their merits and works to be meritorious. In Matthew, c. 6. v 4. in Mark 12. v. 11. that works are the very cause of salvation, in Rom. 2. v. 6. The joyof Heaven is the hire and wages for works, which works can be no other but the valour, desert, price, worth and merit of the same. In 1. cor. 3. v. 8. Heaven is our own right, bargained or wrought for, and accordingly paid unto us as our hire, at the day of judgement. In 2. Tim: 4. v. 8.  Neither are the merits of men such, that life everlasting is due for them by right, or that God should be said to do injury, except he yield it them.  
Again 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 myself, I boldly take it unto me out of the bowels of my Lord, because they flow out with mercy, neither wanteth there any ways by which they may flow. My merit is the Lords mercy. I am not altogether poor in merit. so long as he is not poor in mercy. And if the Lord be rich in mercy, then am I also no less in merit. And if the mercies of the Lord be from everlasting to everlasting, I will sing the mercies of the Lord for ever. 
Imputative justice is established, and inherent overthrown. De great. & lib. arbit. in fine.  What shall I sing mine own righteousness? O Lord I will remember thy righteousness only. For that is my righteousness, because thou art made by God righteousness unto me. And upon that Text of St Paul, 2. Tim. 1.12. Scio cui credidi, & certus sum, quia potens est depositum meum servare. I know whom I have believed, and am persuaded, 
Depositum meum that which I have committed un-him. 2. Tim. 4.8. The crown of glory is the just reward of the righteous man: yet not by virtue of his righteousness and desert, but by the merciful promise of Almighty God. Look those notes of the Rhemists set down in the margin before, at this mark. and tell me, how they agreed with Bernard here. Works are the cause; the very cause of getting heaven, Not saith Bern. They are the way thither, not the cause of our reigning there.  that he is able to keep that which I have committed to him against that day. He calleth (saith Bernard) the promise of God his depositum & because he believed him that promised, he doth confidently make mention of the promise. A promise indeed of mercy, but to be paid in justice. This is therefore that which S. Paul expected, a crown of justice, but of God's justice, not his own. For it is just that God pay what he oweth; and he oweth what he hath promised. And this is the justice of which the Apostle presumeth even the promise of God, lest despising that, he might establish his own and so be subject to the justice of God. And then in the end, he knitteth up the whole tract with this excellent saying, St proprie appellentur ea qua dicimus nostra merita etc. But if we speak properly of those things which we call our merits, they are certain seed grounds of our hope; incitements of our love, tokens of our secret predestination, foretokens of our future happiness, The way to the kingdom, not the cause of our reigning, or of our having the kingdom. Furthermore whom he justifieth, not whom he findeth just, those he glorifieth.  

In dedic. Eccles. Serm. 5. Mat. 16. Thou art Christ the son of the living God.  Again, speaking of Christ's 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 called Barjona? But because not flesh and blood but the father by whom he spoke it, revealed it unto him. How is it that he was called Satan? but because he savoured of the things, that were of man, and not of God. Now, if in both these considerations, we shall diligently look into ourselves; yea how in the one we are nothing, and how exalted in the other, I think our glorying aught to be temperate; but peradventure it is more increased, yet is it strengthened, that we should not rejoice in ourselves, but in God. Neither am I forgetful, but with fear and reverence I say Nos sumus. Nos inquam sumus sed in cord Des. We are, we are I say, worthy but in the mind of God; we are worthy, but by his acceptance, 
God's acceptance not our worthiness.  not by our worthiness. It follows, Quod si nos ex puerili animositate gratis salvari nolumus. If we of childish stomach will not be saved freely, justly are we not saved at all. The dissembling of our misery excludeth mercy, 
Read O man in thine own heart say the Rhemists and thou shalt find that thy works 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 worthiness. Lege homo in cord tuo etc. Read O man in thine own heart, read within thyself, concerning thyself: the witness of truth, and thou wilt judge thyself unworthy of this common light.  
Again, Quid de merit is solicita sit Ecclesia, cui de proposito dei firmior suppetit securiorque gloriandi ratio. Why is the Church so careful touching merits, who hath a more sure and secure cause of rejoicing by reason of the purpose of God. It is not for thee to ask, by what merits we hope for good things; 
Not say the Rhemists, you must know that good works be so far meritorious that God should be unjust, if he rendered not heaven for the same. Annot. Heb. 6. v. 10.  seeing thou hearest by the Prophet, Not for your sakes, but for mine own sake will I do it, saith the Lord. It sufficeth for merit to know that merits are not sufficient. Be careful to have merits; when thou hast them, know that they be given thee, but for fruit thereof hope for the mercy of God. The want of merits is a pernicious poverty, and the presumption of the spirit, is deceitful 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 forgiveness of their own sins? In Psal. qui habitat. serm.  Still he followeth the same doctrine, Opus itaque habent & sancti pro peccatis exorare, ut de misericordia salui fiant propria justitiae non fidentes. Omnes enim pecca●erunt & egent misericordia Dei. Even the Saints have need to entreat for their sins, that by his mercy they may be saved, not trusting to their own righteousness; For all have 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, etc. What more foolish is it (saith he) then to devil 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 underset & propped, then dwelled in. Is not our life frail & uncertain? It is of necessity that whatsoever is founded upon it, 
Who can think to set a sure building upon a tottering foundation?  be like unto it; for who doth trust a sure building upon a tottering foundation? Dangerous is the dwelling of them that trust in their 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 wholly saved man. Orate salvatorem, 
Epist. 310.  qui non vult mortem peccatoris, ut tempestivum iam exitum non differat, sed custodiat. Curate munire votis calcaneum nudum meritis, ut is qui insideatur invenire non possit unde figat dentem & vulnus infligit. I beseech you friends pray the saviour for me, who will not the death of a sinner, that he delay not this timely departure of mine, but keep it. I desire you to strengthen with your prayers my heel (that is the ending of my life) which is voided of merit, that he that layeth wait may not find wherein to fix his tooth there by to give a wound.  
To conclude, let that suffice, 
Serm. 13. supper Cant.  which this holy man Bernard; (reciting many worthy acts done in the old Testament by the worthies of those times David, josua, lepthe, Gedeon, Samson, judith, judas 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 less than any of these, that he should glory alone, less than they? He alone hath triumphed over the enemies; he alone hath delivered the captives; and shall he have a partner in the glory?   

It is impossible for any man how regenerate soever to fulfil 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 I may so speak) giveth Law to the whole man, to all 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 jebusaem, 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 deceived, 
Vices are not dead in us. As the Rhemists before pleaded nothing more than their merits: so say they in this question, of fulfilling Gods commandments through true inherent justice. Annot. Mat. 5. v. 21. & 11. v. 30. and, goodmen do keep all God's commandments, again, the keeping and doing of the Commendements is properly our justification. In Luk. c. 1. v. 6. It is not impossible to keep that Commandment of loving God with all our heart. Luc. 10. v. 28. & 1. joh. 3. v. 22. Cant. Ser. 50. S. Bernard here doth not only affirm the impossibility of full & perfect keeping of the law, but giveth reasons also, why God notwithstanding held it profitable for us that he should give the Law, and in every point speaketh fully and expressly the same that we do.  if thou think that vices are dead in thee, & not rather suppressed. Whether thou wilt or no the jebusite will devil within thy coasts, he may be brought under, but not utterly banished. I know (saith S. Paul) that in me dwelleth no good thing. That is but a small matter, except he also confess, that evil was present with him. He saith, Not the good which I would do, that do I; but I do the evil which I hate. But if I do that which I hate, it is no more I that do it, but sin that dwelleth in me. Either if thou darest prefer thyself before the Apostle (whose saying this is) or else confess 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 be, said more plainly against the Papists now, than this? See the judgement of the Rhemists. If the Commandments (say they) be impossible to be kept, Christ had mocked and not taught the lawyer and others, when he propounded the keeping of them, for the mean to obtain life everlasting. Annot. in Luc. c. 10. v. 28. Not, saith S. Bernard, God by commanding things impossible, doth not thereby make man a transgressor, but humbleth him, to the intent that man perceiving his own defect might in 〈◊〉 his righteousness by works, fly unto God's mercy & grace.  which can by no means be fulfilled? or if thou rather think that the commandment was given for the ruling of our affections, I will not hereupon strive; so that thou also do yield unto me, that in this life it neither can, or over could be fulfilled of any man. Quis enim sibi arrogare id audeat, quodse Paulus ipse fatetur non comprehendisse? For who dare arrogate that to himself, which Paul himself confesseth, he had not comprehended? Nec latuit praceptorem praecepti pondus, hominum excedere vires. Neither was the commander ignorant, that the weight of the commandment exceeded man's strength, but he judged it to be profitable, that thereby they might be put in mind of their own insufficiency, and so might know that they aught according to their power labour to the end of righteousness. Ergo mandando impossibilia non praevaricatores homines fecit, sed humiles, ut 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 subject unto God, because that by the works of the law, no flesh shall be justified before him; for we receiving the Commandments, and feeling our own want, will cry unto heaven, and God will have mercy upon us: Et sciemus in illa die quia non ex operibus justitia qua fecimus nos, sed secundum suam misericordiam salvos nos fecit. And that we may know at that day, that not for the works of righteousness which we have done, but of his own mercy hath he saved us.  
Infelix ego home, 
De advent. dom Ser. 6.  quis me liberabit de corpore mortis huius? Unhappy man that I am (saith S. Paul) who shall deliver me from this body of death. For he did certainly know that he could not before be delivered from that naughty root that cleaveth to the flesh, and from the law of sin, which is in our members, until he were dissolved from this body, whereupon it was that he desired to be dissolved, and to be with Christ, knowing that sin which worketh divorce between God and us, cannot utterly be taken away, until till we be delivered 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 truly just, and have in themselves inherent justice by doing Gods commandments in Mat. c. 5. v. 21. The keeping and doing of the Commandments is properly our justification. in Luc. 1. v. 6. & 75. Not, saith Bernard, all our righteousness is as a stained & defiled cloth.  you have heard of one whom our Lord dispossessed of a Devil, and how tearing & renting him the Devil departed. Therefore I say unto you, that kind of sin which so often doth trouble us (I mean our concupiscence and evil desires) aught indeed to be repressed, & may by the grace of God, that it range not in us, neither that we give our members weapons of iniquity to sin, & in that respect, there is no condemnation to those that are in jesus Christ. Sed non eiicitur nisi in morte: but that sin is not cast forth but in death when we dot so rend it, that the soul be separated from the body.  
Beati qui esuriunt, et sitiunt justitiam, queniam ipsi saturabuntur; sed quid potest esse omnis justitia nostra coram Deo? Blessed are they that hunger and thirst for righteousness sake, for they shall be satissfied. But what can all our righteousness be before God? shall it not according to the prophet be accounted as a most filthy & defiled cloth? & if all our rigthteousnesse be straightly judged it shall be found unjust, & have no force. What therefore shall become come of our sins, when as even our righteousness itself shall not be able to answer for itself? Therefore earnestly crying with the Prophet, Enter not into judgement with thy servant O Lord, let us with all humbleness run to the throne of mercy which only is able to save our souls.   

That faith only justifieth; and that there it an infallible certainty of salvation from confidence of God's mercy in Christ, known to a man in his own conscience by an ordinary special divine faith.  
Cord creditur adiustitiam, o'er fit confessio ad salutem. 
In vigil. natal. dom. Serm. 1. in fine.  justitia siquidem in cord, panis in domo. Est enim justitia pani & beati qui esuriunt & sitiunt justitiam, quoniam ipsi saturabuntur. Siergo in cord justitia, est justitia quae ex fide est. Hac enim sola habet gloriam apud Deum. Fit etiam ore confessio ad salutem, & securus iam suscipe eum qui in Bethleem juda naseitur jesum Christum filium Dei. With the heart man believeth unto righteousness, and with the mouth man confesseth to salvation. 
Faith as it is an instrument of apprehending Christ to righteousness and life everlasting is always alone, but as it is the way to salvation, it is not alone. Rom. 10.10.  Truly righteousness in the heart, is as bread in the mouth, for righteousness is bread; and blessed are they that hunger and thirst after righteousness for they shall be satisfied. If therefore righteousness be in the heart, it is the righteousness that is of faith, for that only hath glory with God: Let the confession be also in the mouth to salvation, and then being secure, receive him who was borne in Bethleem juda jesus Christ the son of God.  
Nam sibi quidem ipsi fidere, 
Ibid. Serm. 5. If there were inherent righteousness; man might trust to himself, but he may not trust to himself, therefore he hath not inherent righteousness.  non fides, sed perfidiae est. For truly for one to trust in himself is not of faith, but of unbelief; neither is it confidence for a man to put his trust in his own self, but diffidence & mistrust rather. But he is faithful, who neither trusteth to himself, nor hopeth in himself, but is to himself as a lost vessel, so losing his own life, that he may keep it to everlasting life.  
At vero justitiae tuae tanta ubique fragrantia spargitur, ut non solum justus sed etiam ipsa dicaris justitia, & justitia iustificans. Tam validus denique es ad iustificandum, quam multus ad ignoscendum. Quamobrem quisquis pro peccatis compunctus esurit, 
Hunger & thirst after righteousness saith he, not inherent righteousness, but that righteousness which consisteth in the forgiveness of sins. Idem ibid. Note. justification before God is no where in all the Scripture ascribed to any other vertuesave only faith, the promise of salvation is sometimes adjoined to other virtues, as fruits and marks of them whom God hath saved but never as causes thereof. S. Bernard speaketh of a righteousness, that forgiveth sins, and that is not inherent righteousness, I trow. This is the very form of our righteousness, not to remember our offences. Ser. 1. de annun.  & sitit justitiam, credat in te, qui iustific as impium, & solam iustifieat us per fidem pacem habebit ad Deum. But indeed so sweet a savour of thy righteousness is every where spread abroad, that thou mayst not only be called righteous, but righteousness itself, and a justifying righteousness. Furthermore, thou art as able to justify, as thou art ready to forgive. Where fore whosoever inwardly grieved for his sin, doth hunger and thirst after righteousness, Let him believe in thee who justified the ungodly, and being justified by faith only, he shall have peace with God.  
Again in the same place, speaking of Christ who is our righteousness saith, Per justitiam denique quea ex fide est, solvit funes peccatorum GRATIS iustificans peccatorem. By the righteousness which is of faith, he looseth the cords of sinners, FREELY justifying the sinner. And teaching us to believe in Christ speaketh of him, as of a righteousness quae delicta donat, that forgiveth sins; And wherein that righteousness doth essentially and really consist, he expresseth thus, Delicta inventutis meae & ignorantias meat ne memineris & justus sum. Remember not the offences of my youth and my ignorances and I am righteous or just.  
Sicredis peccata tua non posse deleri nisi ab eo cui soli peccasti, & in quem peccatum non cadit, benefacis; said add adhuc, ut & hoc credas, quia per ipsum peccata tibi condonantur. Hoc est testimonium quod perhibet in cord spiritus sanctus, dicens dimissa sunt tibi peccata tua. If thou dost believe, that thy sins cannot be forgiven, but by him against whom thou hast only sinned, and on whom sin never fell, 
The faith whereby a man is tisstified, is such a faith as whereby I believe my own salvation.  thou dost well, but add withal, that thou shouldest believe also, that by him thy sins are forgiven thee. This is the witness that the holy Ghost beareth in thy heart saying, thy sins are forgiven thee.  
Again, 
Epist. 107. Why should not a man believe his own salvation, when the spirit by faith revealeth to him the purpose of God, that he shall be saved.  justus 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 just but he that returneth love to God who hath loved him? which is not done, but when the spirit by faith, revealeth to a man the eternal purpose of God concerning his own salvation to come. Quae sane revelatio etc. which revelation is nothing else but the infusion of spiritual grace whereby the deeds of the flesh are mortified, and the man prepared to the kingdom of heaven, which flesh and blood inherit not, receiving together in one spirit, both whereby he may presume that he is beloved, and doth also love again. And this secret of faith he presently after saith is fons signatus, cui alienus non communicate, est sol justitiae qui timentibus deum tantum oritur. A spring and fountain shut and sealed up to be private to themselves, the son of righteousness, which doth not shine but to them that fear God. And if there be any that feel not that comfort in themselves, the Prophet (saith he) doth pronounce of them that they are gens quae non audivit vocem Deisui, a people that have not hearkened to the voice of God speaking in them.  
And before all this, 
Ibid.  in the same Epistle Sic ad ortum solis justitiae sacramentum absconditum à seculis de praedestinatis & beatificandis emergere aliquanclo incipit ex abysso aternitatis, dum quisque vocatus per timorem, justificatus per amorem prasumit se quoque esse de numero beatorum, sciens nimirum quia quos iustificavit illos & magnificanit. So at the rising of the sun of righteousness (in our justification) the secret that was hidden from the beginning concerning them that are predestinate, and shall be blessed, beginneth to appear out of the depth of eternity, whilst a man called by the fear of God, and made just by love, presumeth that he is one of the number of the blessed, knowing that whom he hath justified, them also he hath glorified. For what? he heareth himself called, when he is stricken with the fear of God, and he feeleth that he is justified, when he is all besprinkled with the love of God, and shall he doubt of his glorification? he is received into favour, he is advanced, and shall he doubt only 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 justifying thee, and thereby testifying to thy Spirit, that even thou art the child of God; acknowledge therefore the counsel of God in thy justification. And this every one receiveth in his justification, wherein he beginneth to know, as he is known, there being given to him to perceive somewhat beforehand of his future bliss, even as it hath lain hid from everlasting in God, 
Saint Bernard establisheth a foresight of future bliss.  by whom he was predestinate, and shall more fully appear in the same God, when he shall make him blessed; yet, of which knowledge of himself, now already perceived in part, he for the time reioycety in hope, 
Although a man must not at all times rejoice 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 rejoice in.  but not in security rightly acknowledging himself to be the child, not of wrath, but of grace, he hath the trial & proof of the fatherly affection of God's goodness towards him, he perceiveth and confidently 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 darkness, 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 denial of glorying in security, yet doth he ever establish our rejoicing in hope, because much conflict remaineth for the attaining of that which notwithstanding certainly and undoubtedly is hoped for.  which glory now even near at hand he beholdeth with open face, leaping for joy at this new light, he considereth and saith, Signatum est super nos lumen vultus tui Domine, dedisti laetitiam in cord meo. The light of thy countenance is scaled upon us O Lord, thou hast put gladness in my heart. jam 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 gracious Father, he now be a most vile worm, & worthy of everlasting hatred, yet doth he assure himself that he is beloved, because he feeleth himself to love; nay because he first feeleth himself to be beloved; therefore he is not ashamed to love again.  
Again: Quis poterit salvus esse? dicunt discipuli Salvatoris. 
Serm. 5. in dedication eccles.  Apud homines hoc impossibile est, sed non apud Deum. Who shallbe saved? say the Disciples of our Saviour. This is impossible with men, but not with God. This is our whole confidence; this is our only comfort; this is the whole means of our hope But being sure of God's ableness to save us, 
Although by other means we cannot know whether we be beloved or hated of God; yet by faith and by the spirit of God, that secret is revealed unto us, that we are beloved of God & are his children.  what do we to be assured of his will thereto? For who knoweth whether he be worthy of love or hatred? who hath known the mind of the Lord, or who hath been his counsellor? Hic iam planè fidem nobis subvenire necesse est. But here faith must needs help us; here God's truth must needs be our succour, that that which lieth hid concerning us in the Heart of God our Father may by his Spirit be revealed unto us, and his Spirit by the testimony thereof may persuade our spirits, that we are the children of God, and that it is done by calling & justifying of us freely by faith; in which two there is as it were a certain middle passage, from the eternal predestination to the glorification which shall be hereafter.  
Again, upon this Text, Omnis qui natus est ex Deo, non peccat, 
In Septuag. Serm. 1. 1. john. 5. v. 18.  sed generatio coelestis conservat illum. Every one that is borne of God sinneth not, but the generation of God, or he that is begotten of God, doth keep 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 blood, as judgement of reason or human knowledge, but the secret of the spirit is excludeth not.  Man doth not know whethe he be worthy of love or hatred: verily we have not a certainty, but the boldness of hope doth comfort us, jest 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 signs and tokens of salvation, that it is without all doubt that he is of the number of the Elect, in whom those tokens do remain.  
Of which tokens or signs he speaketh thus in another place, 
In Octau. Pasc. Serm. 2.  Quomodo sine testimonio electos suos deserat Deus? How should God leave his Elect without testimony? (of their election) or what comfort might there be unto them floating carefully betwixt hope and fear, if they did not find the favour to have some testimony thereof? The Lord knoweth who are his, he only knoweth whom he hath chosen from the beginning; but what man knoweth, if he be worthy of love or hatred? But if, as certain it is, that certainty be deemed unto us, 
The certainty of faith is gathered from such signs & tokens as by the Word of God are delivered unto us, & according to Saint Bernard are such as do keep us from that waving & wandering, which otherwise might be betwixt hope and fear. Idem de Evang. septem panis Serm. 3.  how much the more delightful shall they be, if we can find any tokens of this election? For what rest can our soul have, so long as it hath no testimony of its own predestination? Therefore it is a word to be believed, and worthy by all means to be received, whereby the witness and testimony of our salvation is commended unto us.  
Further, speaking of the seventh Loaf. and the three pieces belonging unto it: & expressing this certainty in himself saith, Septimus quoque panis est spes obtinendi, cuius nihilominus teneo fragmenta tria, & corum sapor dulcis admodum gutturi meo. The seventh Loaf saith he, is hope of obtaining pardon for my sin; of which Loaf I hold three pieces, the taste of which is very sweet to my throat. There be three I say, which do so strengthen and confirm my heart, as that no want of merits, no consideration of mine own vileness, no estimation of the heavenly bliss can cast me down from the height of my hope being fast rooted therein. 
Saint Bernard affirmeth a certainty of faith, built, not upon his own immediate knowledge and apprehension, but upon the love of God in adopting him the truth of his promise, and his power to perform the same.  These 3 I say, wherein my hope wholly consisteth charitatem adoptionis, veritatem promissionis, potestatem redditionis; the love of God in adopting me; the truth of his promise; & his power to perform the same. Let my foolish thought now repined and murmur as much as it will, saying, Who art thou, and how great is that glory; and by what merits dost thou hope to obtain the same? & I will boldly answer. I know whom I have believed, and I am certain and sure of it, because he hath adopted me in great love, 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, confided quaecunque es illa, confided nihil hasitans. What soul amongst you soever doth sometime feel in the secret of his conscience, the spirit of the son, crying Abba Father; that soul, even that soul may presume that it is beloved with a Fatherly affection, which doth feel itself beloved by the same spirit, that the son is; be bold how foul soever thou art, be bold, doubting nothing at all. In the spirit of the son, acknowledge thyself to be 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 intention, 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 soul should be afraid to say, my Well-beloved is mine, which out of that, that it perceiveth itself to love, & vehemently to love, doth nothing doubt, but that it is beloved again vehemently; & out of its own special diligence, care, study, endeavour, whereby it doth earnestly & without intermission take good heed, how it may please God, it doth undoubtedly acknowledge all these things to be in him, remembering his promise. Therefore from those things which are properly Gods it doth acknowledge, nor at all doubt, but that it is beloved, which doth love.  
Mens quae divino Spiritu impletur, 
Greg. dial. lib. 1. cap. 1.  hàbet evidentissima sua signa, virtutes scilieet & humilitatem, quae si utraque perfectè in unament conveniant, liquet quod de praesentia Spiritus Sancti testimonium ferant. The mind that is filled with the holy Spirit, hath its most evident signs & tokens, that is to wit, grace and humility, both which if they meet together in one soul, it is certain, that they bear witness of the presence of the holy Ghost.  
Deum sitiens anima prius timore compungitur, 
Greg. lib. 6. registri c. 187.  post amore etc. at verò quum longa moeroris anxietate fuerit formido consumpta▪ quaedam iam de presumptione veniae nascitur securitas. The soul that thirsteth after God, is first pricked with fear, then with love; but when fear through long heaviness of sorrow shallbe consumed, there is then a certain security bred of obtaining mercy.  
justiviri 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 just man may rightly be compared to a Lion; because when he seethe any to rise up against him, retireth to the assurance of his own mind, & knoweth that he doth overcome all that oppose, because he only loveth him, whom unwillingly by no means he may loose.   

There is no inherent righteousness in man, whereby he may be justified before God's Tribunal; But the righteousness 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 justitia, cum aliundè reatus? Alius qui peccatorem constituit, alius qui justificat à peccato, alter in semine, alter in sanguine. An peccatum in semine peccatoris, & non justitia, in Christi sanguine? sed justitia. inquiet, si cuius est, quid ad te? Esto, sed sit etiam culpa cuius est, quid ad me? An justitia justi super eum erit, & impiet as impij non erit super eum? 
Adam bound us. Christ hath set us free. The matter of our condemnation is in Adam, and the matter of our salvation is in Christ: so that Bernard here plainly affirmeth both the imputation of Adam's sin to condemnation, and the imputation of Christ's righteousness accordingly to justification. The Rhemists in their notes on the New Testament do nothing so much as mock & scoff at this doctrine of the imputation of Christ's righteousness; blasphemously calling it, a new no justice a fantastical apprehension of that which is not, a false faith and untrue imputation. in Rom. 3. verse 22. we are not only by acceptation or imputation partakers of Christ's benefits, but are by his grace made worthy thereof, and deserve our salvation condignly. Col. 1, v. 13. in margin. this is lofty & high doctrine, and worthy the buskin, but far from S. Bernard's humility.  But if he shall say, thy father hath bound thee over, I will answer, but my brother hath redeemed me. Why should not righteousness be of an other, seeing guilt is of another? It was another that made me a sinner, it is another that justifieth from sin, the one in his seed, the other in his blood. Is there sin in the seed of a sinner, and is there not righteousness in the Blood of Christ? But he will say, if there be a righteousness 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 righteousness of the righteous be upon himself, and shall not the wickedness of the wicked be upon himself? It is not meet that the son should bear the iniquity of the father, & be denied to be partaker of the righteousness of his brother.  
And before in the same Epistle, Assignata est homini aliena justitia, quia caruit sua, nam si unus pro omnibus mortuus est, ergo omnes mortui sunt: ut videlicet satisfactio unius omnibus imputetur, sicut omnium peccata unus ille portavit. There is appointed to man, an other man's righteousness; because he wanted his own. For if one did die for all, than all were dead, that so the satisfaction of one, might be imputed to all, even as that one did bear the sins of all.  
Again. 
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 err who said, My sin is greater than it can be forgiven, & he spoke it in that he was not one of the members of Christ, neither did any thing pertain unto him of the merit of Christ, that he should presume it was his, 
The righteousness that is assigned unto us, is an others, and not our own.  or that he could say, that was his which was Christ's, as a member of the riches of the Head.  
After, Domine memorabor justitiae 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. justitia tua justitia in aeternum. Quid longius aeternitate, & te pariter, & me operiet largiter largae & aeterna justitia. Et in me quidem operit multitudinem peccatorùm, in te autem Dominé quid nisi pietatis thesauros divina bonitatis? 
Here is no mention of inherent righteousness, but only of Christ's righteousness imputed, apprehended by faith.  O Lord, I will remember thy righteousness alone, for that is mine also; for thou art made unto me righteousness by God. And shall I fear that one righteousness will not serve two? It is not a short Cloak (as the Prophet faith) such as cannot cover two. Thy righteousness is righteousness for ever. What is longer than eternity. Thy large and everlasting righteousness will cover both thee & me fully, in me it will indeed cover a multitude of sins; but in thee O Lord what but the Treasures of Piety, the riches of goodness.  
Again, 
In Cant. serm. 25.  upon that speech of the Church, Niger sum, sed formosa, filia Jerusalem. I am black. but well-favoured, daughter of jerusalem, saith, Videamus iam quid illud fuerit dicere, nigrasum, sed formosa. Nulla ne in his verbis repugnantia est? Absit, non omne quod nigrum est, continuò deform est, etc. Let us see what it is to say, I am black, but comely, 
This is the beauty of the church, not her being without sin, but remission and forgiveness of sins by the righteousness of Christ, imputed unto it, & apprehended by faith: so that as the Church is black, but fair through Christ, so Christ is fair in himself, but he seemed black for the Church's sake. Esay 53.  Is there no repugnancy in these words? God forbidden. Every thing that is black, is not straightways ill-favoured. Blackness (for example) in the ball of the eye is not uncomely, and some black hairs serve 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 blackness, but than it is in the time of her pilgrimage. It shall be otherwise in her country, when the Bridegroom of glory shall make her to himself a glorious Church, not having spot or wrinkle, or any such thing. But now if she should say, she hath no blackness, she should deceive herself, and there were no truth in her.  
And to the same effect he saith elsewhere, 
In Cant. serm. 38. The Church is but begun in this life to purged from iniquity, & framed in conversation to departed therefrom: & so is every one that is justified by faith in Christ, having Christ's righteousness imputed unto him: In Cantie. 38. Serm.  showing how the Church (or Bride is said to be fair among women, Spiritualis autem anima, etc. The spiritual soul although it be now so far fair, 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 fairness, and therefore is not at all hands fair, but fair among women, that is, in respect of earthly minds, & those that are not spiritual, as she is. Tunc audies. Tota pulchra es amica mea, & macula non est in te. Nunc vero etsi ex part iam similis, ex part tamen tamen dissimilis etc. sed & ego te dico pulchram, sed inter mulieres, id est, ex part. Than (that is in the Country of Heaven) thou shalt hear these words, Thou art all fair my Love, 
Partly fair and partly black: the white garment of Christ must cover this blackness.  and there is no spot in thee. But now although thou art in part like, yet in part thou art unlike. I say thou art fair, but it is among women, that is to say, in part.   

Touching the lawfulness of marriages in Ministers where the gift of continency is not given.  
utinam qui continere non valent, perfectionem temerariè profiteri, 
Deconvers. ad Cleric. serm. 29.  aut coelebatui dare nomina verentur. Would to God that those that cannot contain would stand in awe to profess single life: for doubtless it were much better to marry then to burn. But there are many, and so many, that they cannot be hid for multitude, & for impudence do not seek it, who use their liberty, as an occasion to the flesh, abstaining from marriage, and flowing from thence into all manner of filthiness, fornication, adulteries, incests, Sodometry, and that which filthy Sodom never knew.  
And touching those that have vowed a right vow (suppose chastity) and find they cannot contain, or perform it, the bond is not absolute, but of conditional necessity. Ego non arbitror minora vota impedire maiora, 
Epist. 47.  nec Deum exigère quodcunque bonum sibi promissum, si pro ea melius aliquod persolutum. I do not think (saith he) that lesser vows can hinder the greater, neither that God doth require, every good that is promised him, if for those any thing better shallbe paid him, etc. In turpi voto muta decretum, 
Lib. 5. ad sororem.  In a filthy vow, change thy mind.  
Again. 
In Cant. serm. 66.  Tolle de Ecclesia honorabile connubium, & thorum immaculatum: nun reples eam concubinarijs, incestuosis, siminifluis, mollibus, masculorum concubitoribus, & omni denique genere immundorum? Take from the Church honourable marriage, & the undefiled bed; and dost thou not fill it with keepers of concubines, incestuous persons, seed-loosers', & all manner of unclean persons.   

There is no fleshly and oral eating of the natural body of Christ in the Sacrament, neither do the wicked eat him at all.  
Cum audirent dicentem, 
In Psalm. qui habitat. serm. 3.  nisi manducaveritis carnem filij hominis, & biberitis eius sanguinem dixerunt. etc. When they heard him say, Except you eat the flesh of the Son of man, & drink his blood. They said, 
This is that which we call the eating of Christ's flesh, and drinking of hish loud.  it is an hard saying, and they went from him. But what is it to eat his flesh and drink his blood, except to remember his sufferings, and to imitat that conversation, which he led in the flesh? whereto he appointed that pure Sacrament of the altar where we receive the Lords body, that as the form of bread doth seem to enter into us; so we shall know by the conversation which he had in the flesh that he doth enter into us to devil in our hearts by faith.  
Again. 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 be an holy sign, or an holy secret. 
The nature of a sign doth consist in setting forth another thing.  But many signs are ordained for themselves only, yet some signs are ordained for other things & those are called, and so are signs. That therefore we may take example from usual things. A ring is given as a ring absolutely, in that there is no similitude. 
A visible sign is like a ring, or an earnest penny.  It is given also to invest one into an inheritance & then it is a sign; so that he that receiveth the ring may now say. The ring availeth nothing, 
Grace is considered in respect of those that use it; not that it is really in the signs.  but it is the inheritance that I seek. In the same manner our Lord approaching near to his passion, took care that his (members) should be clothed with his grace, that the invisible grace might be exhibited by some visible sign. To this purpose are all Sacraments instituted, to this purpose was the receiving of the Eucharist, and Chrism; to this purpose also was Baptism, the beginning of all Sacraments; in which we are planted together with him into the likeness of his death. For as in outward things there are diverse signs, 
These examples fight directly against the corporal presence and ye prove withal, that the Sacraments are not bore signs. In serm. de purificat. The Priest alone doth not consecrated nor sacrifice, but the people with him: therefore there is no real transubstantiation of the bread into the body of Christ, nor real sacrifice of that body.  that we may tarry upon the example first taken. There are many ornaments wherewith we are adorned, for example, a Bishop by his staff, and his ring. As it is in these things, so are the diversities of gifts delivered in diverse Sacraments.  
Again. Neque enim credere debemus quod soli sacerdoti supra dictae virtutes sint necessariae etc. Neither (saith he) aught we to believe, that those fore-recited virtues belone only to the Priests: as though he alone did consecrated and sacrifice the body of Christ; He doth not sacrifice alone, he doth not consecrated alone, but the whole company of the faithful which stand by, do consecrated & sacrifice with him. Therefore the standers by aught to have of their own, as well as the Priest, firm faith, pure prayer, godly devotion. And in the same sermon expounding the Text of S. Paul, The cup of blessing which we bless etc. saith, Hear brethren, not me but the Apostle, The cup of blessing which we bless, 
This is the appointed end of these mysteries; there is a secret dispensation of grace in their use, that is a partaking of the body and blood of Christ: but this inferreth not, nor doth the nature of the mystery require that the truth meant in the mysteries, should by any corporal presence be contained, or lie hid under 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 us to have a certain fellowship with Christ: And the bread which we break is it not a partaking of the body of Christ? As if he should say, the bread which we break maketh us one body under Christ our head; because as one bread is made of many corns, 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 unity of faith, hope, and charity, 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 general reconciliation, and gave to all Sacraments as well those of the old Testament, as of the new, virtue and efficacy that by such and so great an offering, all men might be sanctified that were to be saued. He is the lamb slain from the beginning of the world, that is, to the faithful 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 spoke of the bread, as certainly he did and S. Bernard acknowledgeth, then sinely transubstantiation is utterly overthrown, as all Papists know, that know the difference between them & us.  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) spoke of the bread, saying, Take eat, this is my body, and so of the wine, drink you all of this, this is my blood which shall be shed for many to the remission of sins. Now touching the efficacy and communion of the body & blood of Christ; We (saith he) are knit in an unspeakable union with Christ, and Christ with us, as he himself saith, he that eateth my flesh and drinketh my blood, remaineth in me, and I in him. And this is to be thought of those that receive worthily, and not of the wicked. Surely at one table, at the Lords supper, judas and Peter received both one consecrated bread; Peter to life, judas to damnation. And upon the words, Hoc facite in meam commemorationem. Do this in remembrance of me. He mentioneth no real sacrifice of Christ's body and blood, such as is made in the Mass; 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, 
Lo! the death of Christ is always present in grace, away with the mass then.  & praefens esset semper in gratia. Christ appointed that he should be always worshipped in a mystery, because He was once offered for redemption, and that everlasting offering should live in memory, and be always present in grace, nay it is a sufficient medicine for all, 
Here he plainly 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 forepast death be kept. Non enim pariomnino iucunditate sumitur cortex sacramenti & medulla frumenti etc. Hic pereat physicale nutrimentum. Cibus iste non est ventris sed mentis. The outward bark of the Sacrament, is not received with like pleasure, as the fatness of the corn, faith & show, memory & presence, eternitre & time, the visage & the glass, the image of God, and the fashion of a servant. But here we walk by faith, and not by sight. In the mean time we aught to take delight and rejoice, in the sacrament of the altar, in the making whereof the faithful minister doth find himself in the midst of the Father, Son, and holy Ghost; the higher orders standing about on every side. Here let natural nourishment cease. This is meat, not for the belly but for the soul.  
To conclude, Sacramentum enim, sine re sacramenti niors est sumenti. 
 supra in ser. de coma.  Res vero sacramenti etiam praeter sacramentum vita aeterna est accipienti. The Sacrament without the thing of the Sacrament, 
Speak Papist. Tell plainly, what is the Sacrament, & the thing of the Sacrament, & how the body of Christ can be eaten even without the Sacrament?  is death to the receiver; but the thing of the Sacrament, even without the Sacrament, is everlasting life to the receiver. 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 blood and as long as thou remainest in him by love, thou shalt be counted unto him by the working of righteousness and holiness in thee, of his body and of his members.   

S. Bernard persuadeth Pope Eugenius from claiming temporal jurisdiction.  
PRopheta cum ait (ut evellas, & destruas; 
De consider: ad Eugen. lib. 2. jerem, cap. 1.  & disperdas & dissipes, & adifices & plants) quid horum fastum sonat? The Prophet jeremy saith. Behold I have appointed thee over nations, to pluck up, & to root out, and to destroy, & throw down, to build & to plant: which of these words do savour of pride? nay rather the spiritual labour is expressed by terms borrowed of from husbandmen. And we therefore may perceive, there is much given us in charge, a ministry, not a rule, Let it be that you are a Prophet, but are you more than a Prophet? But if you be wise, you will be content with that measure, which God hath allotted unto you, for what is more proceedeth from evil. Learn by the example of the Prophet, to have a charge; not so much to Lord it, as to practise that which the time requireth.  
In his 42 Epistle, thus he writeth Intelligit is quae dico? etc. Do you understand what I say? Let honour be given to whom honour belongeth. Let every soul (saith the Apostle) be subject to the higher powers. If every soul, then yours; for who hath excepted you, from this generality. If any man doth endeavour to except you from the obedience of the Prince, he deceiveth you. Do not rest on their counsels, for notwithstanding they are Christians, yet they think scorn, either to follow Christ's deeds, or obey Christ's words. Those are they that say unto you Maintain Sir the honour of your Sea, 
There were flatterers of the Pope in S. Bernard's time, and have they banished them since?  etc. are not you so good as your predecessors? 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, Give to Caesar the the things that belong to Caesar, and give to God the things that belong to God,  

Lib. 1. de consid. ad Eugenium.  In his book of Consideration written purposely to the Pope himself, he hath diverse passages to this same effect. In criminibus, non in possessionibus potest as vestra etc. Your power (saith he) is touching offences, and not possessions, because you received the keys of the kingdom of heaven, to deal in the one but not in the other, shutting out offenders, but not possessioners, that you might know (saith Christ) that the son of man hath power in earth to forgive sins etc. Which doth seem unto you, the greater dignity, and power; to for give sins, or to divide inheritances? But there is no comparison. Those mean and inferior things have their judges, Kings, and Princes of the earth. Why do you invade other men's bounds, why do you put your sickle in other men's corn?  
Again 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 etc. You are not he of whom the Prophet spoke 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.  Ask of me and I will give thee the heathen for thine inheritance, & the uttermost parts of the earth for thy possession. Give 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 above others; 
Non negas prae esse, et dominari vetas? Plane sic.  and dost thou deny me to have sovereignty? indeed even so. Who governeth by taking care; you are exalted to profit others you govern as a faithful wise servant, whom the Lord hath set over his family. But to what end? 
Preach the word depose no princes.  that you may give them meat in due season. That is, to distribute the meat, not to command with authority.  
And in the fourth book speaking (as before) of those flatterers, that belike were very near him, and therefore very likely to thrust too much greatness on him, saith, A te tamen mos iste, vel potius mors ista non coepit, in te utinam desinat. But they say, this custom, or rather this destruction began not in you, I would yet it might end in you. Do you not see, that all your Ecclesiastical zeal & care standeth only in maintenance of honours upon honour all is bestowed; upon holiness, either nothing or very little. If upon occasion you would somewhat submit yourself and deal familiarly. O do not so, say they, it is not meet: 
Thus do the jesuits school his holiness at Rome now.  it is not agreeable to the time, it is not convenient for your majesty. Consider well what state you hear.  
And in the second book, 
lib. 2. de consider.  speaking of worldly honour and wealth, and pomp, saith. Nihil horum tabula testatoris adsignavit: None of those doth the holy Scriptures allow or give you. But what? If you be content with their evidence, you shall rather inherit care and pains, than Glory and riches. Blanditur cathedra? Doth your chair flatter you? you are in a watchtower, 
Ind denique superintendis.  from thence you carefully look over all, the name of Bishop sounding unto you not Lordship, but service. Planum est Apostolis interdicitur dominatus. It is plain, that sovereignty was forbidden the Apostles; take heed therefore that you usurp not, either as a Lord the Apostleship, or as being Apostolic, Lordship, because you are forbidden both. If you will have both alike, you shall lose both. Otherwise do not take yourself to be exempted from the number of those, of whom the Lord God doth thus complain, They have reigned, but not by me. 
Hosea. cap. 8. vers. 4.  They were Princes, but I knew them, not. But if it further any thing to rule, without God, you have glory, but not with God. The Apostolic form is this, sovereignty is forbidden; service is commanded.  
In his Epistle unto Lewis the younger King of France, 
Ad Ludonicum iuniorem Regem Francorun epist. 170.  thus he writeth, Si totus orbis adversum me coniuraret, etc. If the whole world (saith he) should conspire together against me, that I should undertake any thing against the King's authority, yet would I have God in my mind, and durst not foolishly do any thing against the king who is ordained by him. Neither am I ignorant where it is that I read, 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 us, The honour of the King & the profit of his Kingdom shall never be impaired by us.  
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, justè & sapienter administrare studueritis. The King of Heaven & earth, 
Than do not Princes hold their sceptres of the Pope.  hath given you a Kingdom upon earth, and will give you one in Heaven, if you do endeavour to govern that, justly and wisely which you have received of him. 
Do 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 sovereign Majesty should do any thing to the Church's 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 arms, yet such as should become the Lords Priest, Christ's Champion, and the Church's Child, Prayers and tears powered out to God.  Attenditis iam cui & ex hoc infensum vos redditis? Do you consider whom you have offended and displeased by this deed of yours? Verily, not the Bishop of Paris, but the Lord of Paradise, who is to be feared, who taketh away the lives of the Princes.  
To conclude all, I find 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, etc. But howsoever it please you to esteem of your life, crown, and dignity: yet we that are sons of the Church, cannot at any hand, hide the contempts, wrongs, and the treading underfoot 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 will stand and fight even unto death, if it were expedient, for our mother (the Church) with such weapons as is fitting not with swords & bucklers; but with prayers and tears powered out to God.   

Of unwritten Traditions which the Council of Trent, made equal with the written word of God.  

Epist. 91. ad Abbates Suissione congregatos. If the Council of Trent had been thus religious, they would never have equalled Traditions unwritten, with the written Word of God, nor have fathered their massing ceremonies & vestments on the Tradition of the Apostles, such as the mitre, the stole, the albe, amice, girdle, chisible, and fane.  Adistud concilium toto desiderio feror in quo traditiones, etc. I have an exceeding great desire to be at a Council 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 departed from you & from me, that say, we will not be better than our Fathers. Either we must ascend, or descend. If thou wilt stand still, thou must needs fall. He is not good, that will not be better; and when thou wilt not become better, than thou beginnest to grow worse.  
Again, Nun iustissimum esse liquet, 
De praec. & dispensat. pag. 290. a. fine.  etc. doth it not appear most just (saith he) that those things, which were ordained for charity, may for charity also where it seemeth necessary, be either omitted or deferred, or peradventure be changed more commodiously into a better. 
If those traditions, which are brought in for a good intent, may be laid aside: how much more the Church of Rome of its own accord thrusteth upon the Church of God.  As on the other side, it would be out of doubt very unjust, if those things which were ordained for mere charity, should be retained against charity; but whatsoever is ordained 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 necessity doth not require, let the decrees of the holy Fathers remain untouched. Vbitamen Deo contraria non praecipit homo, but it is where man doth not command contrary things to God. For where the authentical scriptures do speak, we must there neither look for a commander, nor harken to a forbidder.   
FINIS.