A Trial of the Romish Clergys Title to the Church, Text and commentary · Quoted chapter 16 · Extract § 5

A Trial of the Romish Clergys Title to the Church · Text and commentary · Quoted chapter 16 · Extract § 5

p. 332A. D. §. 5.

§. II. That the Romane Church onelyonly is holy.

Secondly, I finde that the Proteſtants congregation is not holy: becauſe not onelyonly moſt of their men be euidently more wicked then men, which both in old time and in latter yeares liued in the Romane Church; as thoſe can tell which hauehave ſeene both, and is confeſſed by Luther himſelfe, who ſaith thus: Sunt nunc homines magis In poſtilla ſuper Euang. Dom. primae aduētusvindictae cupidi, magis auari, magis ab omni miſericordia remoti, magis immodeſti & indiſciplinati, multoue deteriores quàm fuerunt in Papatu: Men are now more reuengefull, more couetous, more vnmercifull, more vnmodest and vnruly, and much worſe then when they were Papiſts. The like teſtimonie you may find giuen by another of their Doctors, called Smidelinus, which for breuitie Conc. 4. ſuper cap. 21. Luc.ſake I omit. But chiefly their company is not holy, becauſe there was neuer yet Saint or holy man of it: neither is their doctrine ſuch as may of it ſelfe leade the moſt preciſe obſeruers of it to holineſſe, but doth (by diuers points which hauehave bin taught) rather incline men to libertie and looſneſſe of life. As for example, it inclineth them to breake faſting dayes, and to caſt away ſecret confeſſion of ſinnes to a Prieſt: both which are knowne to be ſoueraigne remedies againſt ſinne. Alſo it inclineth them to neglect good workes, for they hold them either not to be neceſſary, or not meritorious of life euerlaſting, which muſt needs make men leſſe eſteeme the practiſe of them. p. 333Alſo it maketh men careleſſe in keeping Gods commaundements, becauſe diuers Proteſtants (if not all) hold them vnpoſſible to be obſerued; and (as it is ſaid) impoſſibilium non eſt electio. No man chooſeth or laboureth to atchieue that which he thinketh to be altogether vnpoſſible. It maketh men alſo not to feare, or not to be carefull to auoid ſin, becauſe it is held among them that whatſoeuer we do is ſinne, and that we cannot chuſe but continually ſinne, and that all ſinnes are of themſelues mortall: which whoſoeuer thinketh, how can he be afraid to ſinne, ſith ſtultum eſt timere, quod vitari non poteſt, it is fooliſhneſſe to feare that which no way can be auoided? Finally their doctrine of predeſtination is able to make men careleſſe or deſperate in all actions and conſultations, ſith ſome of them hold all things ſo to proceeds of Gods eternall predeſtination, that man (in matters of Religion at the leaſt) hath no free-will to do well, or to auoid ill, but that God himſelfe is author, and moueth them effectually and forcibly, not only to good works, but in the ſame ſort vntounto the act of ſinne. Lo whither this doctrine leadeth a man, which giueth grounds, which of themſelues incline a man, to neglect all indeuour, in the ſtudie and practiſe of vertue, and to caſt away care of auoiding ſinne and vice: and conſider whether this can be a good tree, which of Mat. 7.Matt 7it owne nature bringeth foorth ſo badde fruite. And ſee whether this companie, which teacheth and beleeueth ſuch pointes of vnholie doctrine, can poſſiblie be a Holy Church.

In the Romane Church, I confeſſe there be ſome ſinfull folke, all in it are not good. For the Church is called nigra & formoſa, Cant. 1.Song 1blacke and faire: in it are mixed good and bad, as out of diuers parables of our Sauiour I prooued before. But there are two differences betwixt the ſinfull, which are in the Romane Church, and thoſe which are among Sectaries.

The firſt difference is, that among hereticks there are none, which we may call truly holy, of which, as of the better or more worthie part, their congregation may be termed Holy: as the Romane Church may. It may be perhaps, that one may finde diuers of them, who abſtaine from groſſe outward ſinnes, as ſtealing, ſwearing, &c. And that ſome of them do many workes morally good, as to giuegive almes to the needie, and that they liue at leaſt in outward ſhew, in p. 334vpright & moderate ſort. But alaſſe, theſe be not ſufficient or certain ſignes of ſanctitie; all this, and perhaps farre more, we may reade of heathen Philoſophers. Theſe outward actions may proceed of naturall, and ſometime of ſinfull motiues: and conſequently, they may be verie farre from true holineſſe, which muſt be grounded in true charitie; for as Saint Paule ſaith, to distribute all that one hath to feed the poore, or to giuegive ones bodie to burne, doth nothing auaile without 1. Cor. 13.1 Cor 13charitie: which charitie muſt proceed de corde puro, & conſcientia bona, & fide non ficta, out of a pure heart, and a good 1. Tim. 1.1 Tim 1conſcience, and an vnfained faith. The which things being moſt inward; and conſequently hidden in ſecret, cannot ſufficiently be ſhewed to others, by thoſe outward actions, which may come from other cauſes as ſoone as from theſe. Nay, they cannot be knowen certainely of the partie himſelfe. For neſcit homo vtrùm odio vel amore dignus ſit, a man knoweth not whether he be worthie of hate or Eccleſ 9.Eccl 9louelove: and quis poteſt dicere, mundum eſt cor meum? Who can ſay, my heart is cleane? but theſe things are reſerued to him onelyonly, Prou. 20.Prov 20qui ſcrutatur corda, who ſearcheth the hearts, to with Almightie God, and it cannot be perfectly knowne of men, who hauehave them truly, and conſequently who be truly Saints, vnleſſe it pleaſe him to reueale it by miracle, or ſome other certaine way vntounto vsus. But hitherto See Staphil. in abſolut. reſpōſ. Cochlae. in actis Lutheri.it was neuer heard that Almightie God did by miracle, or any ſuch certaine way, giuegive teſtimony that either Luther or Caluin, or any of their fellowes or followers had in thē this true holineſſe, or that they were ſaints: but rather while as they preſumptuouſly attēpted to work Anno. 1523. Bolſec. in vita Caluin. cap. 13.miracles, it hath pleaſed God, by giuing either none, or euill ſucceſſe, to teſtifie that they were not Saints. Whereas on the contrarie ſide, it hath pleaſed God to giuegive teſtimonie by miracles of the faith and holineſſe of life of diuers, which profeſſed the Romane faith; of which ſort I might bring in many examples, but I will at this time onelyonly name Saint Bernard, Saint Dominicke, Saint Francis, who on the one ſide, were certainly knowne to hauehave bene profeſſors of that religion, which was then, and is now profeſſed at Rome; as may appeare, both by that which is left written of their liues, and alſo by this, that they were chiefe fathers and founders of certaine Religious orders of Monkes and Friers, which yet continue there: and on the other ſide, they are certainly knowne to be holy men, partly by p. 335their ſober, chaſt, and vertuous life, partly by the gift of miracles, in ſo much, that euen Luther himſelfe, and other of our aduerſaries confeſſe them to hauehave bene Saints. The which being confeſſed of Luther. lib. de capt. Bab. Philip in Apol. art. 5. & 17theſe, muſt needs inferre the like confeſſion of the ſanctitie of mante other, who were alſo profeſſors of the ſame Romane faith, whoſe names we may finde regiſtred in the Calender, euen in bookes ſet out by Protestants, and whoſe vertuous life, holie death, and miraculous deeds, we may finde in good Authors. See Saint Athanaſ. in vita S. Antonij apud Surium. S. Bernard. in vita S. Malachiae. S. Antoninus 3. parte hiſt. titulo 23. & 24. Surius throughout his large volumes of the liues of Saints, and others. Now this being confeſſed, that diuers whom we know to hauehave bene members of the Romane Church, are Saints: we may well inferre that at leaſt, ſome part of this Church is holy, and that therefore of this part (per ſynecdochen) the whole may be tearmed Holy: eſpeciallie conſidering that the faith of this part, (which was a principall roote, out of which their holineſſe did ſpring) is all one in ſubſtance with the faith which we all profeſſe: and therefore we may ſay that our faith and profeſſion inclineth & leadeth to the ſame holineſſe of life that theirs did. And therefore though manie, through their owne fault, faile in the practiſe of vertue and holineſſe, yet our profeſſion (being all one with the profeſſion of theſe holy men) is to be tearmed holy, as theirs was. Of which holy profeſſion in ſome ſort, all our whole companie may be called Holy, as of the art of painting or anie other art, all that profeſſe them are commonlie tearmed by a name proper to their profeſſion, though it happen that diuers of them, be not verie skilfull, nor do not much exerciſe his art.

And from hence riſeth the ſecond difference betwixt Proteſtants and vsus, to wit, that the verie doctrine it ſelfe, which Proteſtants teach, doth (as I ſhewed before) induce men to libertie, and conſequently to lewde life: whereas the Romane faith, which we profeſſe, both expreſlie for biddeth all vice, & preſcribeth lawes contrarie to libertie and looſeneſſe of life; and containeth moſt ſoueraigne meanes, to incite and mooue a man to all perfect vertue, and holineſſe of life. As for example. It teacheth, that notwithſtanding the preſcience or predeſtination of Almighty God, man hath free will, wherwith (being aided by Gods grace, which grace, through the merit of p. 336Chriſts Paſſion, is readie for all, that with humble, deuout and perſeuerant praier will aske, and by frequenting in due ſort the holy Sacraments, will ſeeke for it) he may auoid ſinne, and embrace vertue, the which taketh away deſpaire of ſhunning euill, and doing well, which eaſily followeth of the contrarie opinion. It teacheth alſo that Gods commaundements be not vnpoſſible to be obſerued; nay nor hard (through helpe of grace, which is alwaies at hand) to be obſerued of one, which hath but a good will; according as Saint Iohn 1. Ioh. 5.1 John 5ſaith, Mandata eius grauia non ſunt, his commaundements be not heauie; yea that they may by the ſame grace, be eaſily obſerued, according to that of our Sauiour, Iugum meum ſuaue, & onus meum Mat. 11.Matt 11leue, my yoake is ſweet, and my burthen light. The which moueth a man to conceiue great hope of eſchewing euill and liuing well, which hope, (and conſequently heart) to do well, a man cannot hauehave, who perſwadeth himſelfe, that Gods commaundements be vnpoſſible to be obſerued, as I ſhewed before. Againe it teacheth, that as a man may by grace auoid ſinne, and eaſily keepe Gods commaundements, and by doing good works, liue well: ſo this good life is pleaſing and acceptable vntounto God, and theſe good workes (as proceeding from grace, and receiuing vertue from the merits of Chriſt, of which this grace doth depend) are meritorious, & ſuch, for reward wherof, God will giuegive to them that perſeuerantly do them, euerlaſting bliſſe in the kingdome of heauen. The which doctrine will, doubtleſſe if it be duly conſidered, breed in a mans mind great louelove and delight to do well; as the contrarie muſt needs breed, at leaſt a coldneſſe in deuotion, if not a contempt and loathing of good deeds, and ſpecially of thoſe good deeds, which hauehave any difficultie annexed to them. It teacheth alſo that for ſinners are prepared exceeding great puniſhments in the next life; and that though there be meanes in the Church to get remiſſion of ſinne, and pardon of the paine, yet it teacheth that a man cannot ordinarily be abſolutely certaine, that he hath ſo vſed thoſe meanes, as that he hath thereby gotten that remiſſion or pardon; which is a great motiue to make men warie not to fall into ſinne, and to mooue them, Cum metu & tremore operari ſalutem, with feare & trembling to worke their ſaluation: whereas Philip. cap 2.Phil 2Proteſtants vponupon ſuppoſed certaintie of ſaluation caſt away this wholeſome feare, and ſo may eaſily become careleſſe of auoiding any p. 337ſinne. Furthermore it preſcribeth wholeſome lawes and cuſtomes of fasting and praier, and of other exerciſes of vertue and pietie, whereby the fleſh may be ſubiect to the ſpirit, and the ſpirit to God. It maintaineth alſo ſecret confeſſion of ſinnes to a Prieſt; as being a thing neceſſarie, and commaunded by our Sauiour himſelfe, the which both is a great bridle to hold men backe from ſinne (as experience teacheth) and is a ſpeciall meanes, whereby the Paſtours of the Church, knowing the inward conſcience of their flock, may better apply fit remedies to their ſpirituall diſeaſes, and preſcribe to eueryevery one fit exerciſes, for their practiſe and progreſſe in vertue. Finally the profeſſion of this Church is ſuch, that euen ſimple Proteſtants, when they ſee any Catholicke do a thing amiſſe, will ordinarily ſay, You ſhould not do thus, or, a man of your profeſſion ſhould do otherwiſe. So that thoſe which be ſinfull in the Roman Church, cannot in any ſort, aſcribe their ſinnes to any defect, or peruerſitie of the doctrine of the Church, but muſt needs acknowledge them to proceed from their owne frailtie or malice, contrarie to the teaching of the Church, and ſometimes euen contrarie to their owne conſcience, and actuall knowledge.

Wherefore I may conclude, that although there be ſome ſinfull men in the Romane Church, yet it may well be called Holy; becauſe the doctrine which it beleeueth and profeſſeth, of it owne nature, inclineth and directeth a man to the true holineſſe, and conſequently is of it ſelfe Holy: and alſo becauſe there be many holy perſons in it, ſome of which are certainely knowne in particular to be ſuch, by proofe of miracle. Others are onelyonly knowne by this probable reaſon, to wit, that they hold the ſame faith, which was holden by thoſe, who hauehave bene certainly knowne be holy men; and holding the ſame faith (which muſt needs be the true faith, ſith none are truely holy, or can poſſibly pleaſe God, without the right faith, which is but one,) they hauehave in them a roote, out of which true holineſſe is apt to ſpring. And therefore, when we ſee no apparent euill fruit, whereby we may diſcouer ſome euill roote, but onelyonly good, which is apt to ſpring of this good roote; and eſpecially when we ſee the fruite of their good works, to be conformable, and like to the works of thoſe, which are knowne Saints; we hauehave great cauſe to iudge, that they alſo are iuſt men, and in ſome ſorte holy, if not perfectly Saintes. p. 338Sith therefore many men which hauehave bene and are members of the Romane Church, hauehave bene & are knowne, either by abſolute proofe of miracle, or at leaſt in this other manner to be holy; of theſe as of the better, more worthie and principall part, the whole may be (as I ſaid before) tearmed Holy; as a tree that hauing a roote apt to giuegive life to the branches, ſome of which being dead, others hauehave life, is abſolutely ſaid to be aliue; which if we ſhould ſee to hauehave a corrupted roote, and could not perceiue it to hauehave any liuing branches, we ſhould hauehave cauſe to affirme abſolutely, that it were dead, and not aliue.