The Old Roman Catholic, Part 2
The Doctrine of the Primitiue Bishops of Rome, whill the Faithful City became not an Harlor; and her Pastours Impostours: And especially, the Doctrine of GREGORIE the first; who lived fyue hundreth years after CHRIST; & is called by them, for his Vertue and Learning, GREGORIE THE GREAT.
CHAP. I.
Of Scripture: And 1. That the Maccabees, and other Apocrypha books, are not Canonicall.
GREGORIE, speaking of the Probation of a poynt out of the Maccabees, Greg. in Iob, lib. 19 cap. 13.sayeth thus; De qua nō inordinate agimus, si ex libris etsi non canonicis, sed tamen ad aedificationem Ecclesiae editis testimonium proferamus: That is, Of which matter, wee do not disorderlie, if we bring a testimonie out of these books; which albeit they are not canonicall; yet are set forth, for the edifying of the Church.
And that this was the judgement and fayth, of the whole Western & Christian Church before; and at that tyme, Ierom declareth, saying; Hos libros legit quidem Ecclesia, sed inter canonicas scripturas non Hieron. praef. in Proverb.recipit: That is, The Church, indeed, readeth these bookes; but receaveth them not amongst Canonicall Scriptures.
2. That the Scriptures, without doctrinall Traditions, are all sufficient, for instruction of Fayth and Manners.
WHerein thus sayeth Gregorie; In hoc volumine: Omnia quae crudiunt, Greg. l. 1. in Ezek. hom. 9.Cuncta quae aedificant continentur: That is; In this Book of Scripture, all things that are for instruction, and all things that are for edification, are contayned. But as for dogmaticall traditions, S…pè heretici, Greg. lib. 18. in Iob. cap. 14.(sayeth hee,) dum sua student perversa astruere, ea proferunt quae in sacrorum librorum paginis non continentur: That is; Often tymes Hereticks, whyle as they endeavour to build vp their perverss doctrines, they produce thinges, which in the Books of Sacred Scripture, are no wyse contayned.
3. That the Scripture is playn in all things, necessarie to Salvation: And, therefore, is to be read by the people.
IN which poynt thus sayeth Gregorie; Scriptura quasi quidam fluvius est, planus Greg. Epist. ad Leandrū, c. 4. super maral.& altus, in quo & ag…us ambulet, & …liphas natet: That is; The Scripture is as it were a river, both eb and deep: wherein a Lamb may wade, and an Elephant swim.
Which thing moved also Augustine, to say, In these places, (sayeth hee,) which Greg. l. 4. Epist. 40. ad Theod. modicum.are clearly set down in Scripture, are all these things to bee found, which contayn both Fayth and Manners, (Lib. 2. de doctrina Christiana, cap. 9.) And agayn; For reading of Scripture, (sayeth Gregorie,) Quid est autem scriptura sacra, nisi Epistola Omnipotentis DEI ad creaturum suam? That is; What is the Holy Scripture, then, but the Epistle of the Omnipotent GOD, sent vntounto His creature?
Whence it followeth; That, therefore, His creature should reade the same.
CHAP. IJ.
Of the Church: And 1. That the Rock (spoken of MATH. 16. 18.) whereon CHRIST sayeth, Hee will build His Church; and the Popes would build their Infallibilitie, is not Peter, nor his successours, but CHRIST only.
FOR thus sayeth Gregorie; Greg. in Psal. 5. poenitent. & verba initio Tu, Domine, &c.Ipse enim est Petra, à qua Petrus nomen accepit, & super quam se aedificaturum Ecclesiam dixit: That is; For Hee Himselff is that Rock, from which Peter receaved his name: and vponupon which hee sayd, that hee would build his Church.
And agayn; In sacriloquio, (sayeth hee,) quando in singulari numero fundamentum dicitur, nullus alius nisi CHRISTUS designatur: That is; In Holie Scripture when in the singular number, a foundation is spoken of; none other is thereby to be vnderstood, but CHRIST alone.
2. That the True Catholick Church spoken of in the Belieff, and that can not erre fundamentally & totally, is only the Elect: And so no one particular visible Church only, as Rome.
WHereanent sayth Gregorie; Christus itaque cum tota sua Ecclesia, Greg. in Psal. 5. poenit. in initio.sive quae adhuc versatur in terris, sive quae …um co regnat in coelis, vna persona est, & sicut est vna anima quae diversa corporis membr… virificat, ita totam simul Ecclesiam vnus Spiritus Sanctus vegetat & illustrat: That is; CHRIST, therefore, with His whole Church, whether it bee that part thereof, that is on earth, or that part which raygneth with Him in the Heavens, is but one person, and as it is but one soull that quickeneth the diverss members of the bodie: Even so it is but one Holy Spirit, which quickeneth and illuminateth the whole Church. And a little after; De hoc spiritu non vivit haereticus, non vivit schismaticus: That is; And by this spirit, neither doeth the Heretick, nor Schismatick liue.
And agayn: Intra has mensuras sunt omnes electi, extra has sunt omnes reprobi, Greg. moral. l. 28. c. 6.etiamsi intra fidei limitem esse videantur: That is, Within these bounds, are all the Elect, and within the same, are all the reprobate; albeit they seem to be within the limits of believers.
3. That no man on earth is Universal Bishop of the Catholick Church, (as the Pope claymeth:) nor anywyse Head thereof.
NO man battereth more this loftie Babell of Papall Supremacie, more than Gregorie: For, 1. Hee calleth this name of Universall Bishop, in it selff; which the Patriarch of Constantinople, would hauehave vsurped; Novum & prophanum Greg. l. 4. Epist. 32. 34. 36. & 39.vocabulum contra statuta Evangelica & Canonum Decreta, Lib. 4. Epist. 32. That is; A new and prophane style, agaynst the Precepts of the Gospell, and Canons of Councells: Also, Superbum vocabulum, A prowd tytle, and a perverss, Epist. 34. Lykewyse; Diabolica praesumptio; A divelish presumption, Epist. 36. & nomen blasphemiae, Epist. 32. And a name of Blasphemie; according to that of Revel. 17. 3. And last, Scelestum vocabulum; A most wicked tytle, and a playn Departure from the Fayth: For so hee sayeth, Epist. 39. In isto enim scelesto vocaebulo consentire, nihil aliud est quam fidem perdere: That is; To consent to this most wicked style, is no other thing, than to lose the Fayth.
2. Hee showeth; That none, who was ever Bishops of Rome, & his Predecessours would hauehave any such style. And 1. Peter; Neminem-se vnquam vniversalem Greg. l. 4. epist. 38. Also 36.vocare voluit, (sayeth hee,) Epist. 38. That is; Hee would not hauehave any ever to call him Universall. And, thereafter, Nullus vnquam predecessorum meorum hoc tam prophano vocabulo vti consensit, Greg. l. 6. Epist. 30.Epist. 36. That is; None ever of my predecessours would consent to vse so prophane a title. *Hence note this argumēt; Hee who being Bishop of the Church of Rome, denyeth the tytle of Universal, or Catholick Bishop, to bee properlie belonging to himself; doeth consequently deny, that the Church of Rome can properly be called the Universall, or Catholick Church. But Gregorie doeth the first: Ergo, also the last. Note also; That other two Popes; Pelagius, the second, and Leo, the nynth, denyed this Tytle, as Azorius witnesseth. Azor-Instit, moral. part. 2. lib. 4. cap. 4.And for his own practise, when Eulegius, Bishop of Alexandria, had given him this style in a letter, he sayeth; Ecce in Praefatione Epistolae quam ad meipsum qui prohibui direxistis, superbae appellationis verbum, vniversalem me Papam dicentes, imprimere curastis, quod pet… dulcissima vestra sanctitas mihi vltra non faciat, quia vobis substrahitur quod alteri plus quam ratio exigit prebetur. And, there after; Recedant ergo verba quae vanitat inflant, & charitatem vulnerant, Lib. 7. Epist. 30. That is; Behold, (sayeth hee,) in the Preface of a Letter, which yee directed to mee, yee caused put in a prowd Title; calling mee Universall Bishop, or Pope; which I did forbid, and which I beseech your sweetest Holiness, that you doe no more any such thing: because that is withdrawn from you vnjustlie, which agaynst right reason is given to any other. Away, then, with such words that bloweth vp men with Vanitie, and woundeth Charitie.
3. Hee setteth down the reasons, why such a prowd style should not be vsurped by any. 1. Universa ergo Ecclesia (quod absit) à statu suo corruet, quando is qui vocatur vniversalis cadet, Lib. 4. Epist. 32. Greg. l. 4. Epist. 32.That is; For then the vniversall Church, (sayeth hee,) should fall, (which GOD forbid,) when he falleth in heresie, who is Universall Bishop thereof.
2. Hee showeth; That this were to imitate Lucifer, who fell through Pryde, saying; Quis enim in hoc tam perverso vocabulo nisi ille ad imitandum proponitur, qui despectis Angelorum legionibus secum socialiter Greg. l. 4. Epist. 38.constitutis, ad culmen conatus est singularitatis erumpere, vt & nulli subesse, & solus omnibus preesse videretur, Epist. 38. That is; For who is set before our eyes, for imitation in vsurping so prophane or wicked a Tytle: but hee who despysing the legions of Angels, who in one consociation were joyned with him, would so aspyre to the hight of singularitie, as hee would bee subject to none; and would bee aboue all others himself alone, as the Popes since avow in their Decretalls.‡Extravag. commun. l. 1. tit. 8. c. 1. de majorit. & obed.
Last of all, hee showeth, that this Antichristian style, and vsurpation thereof, by Iohn Patriarch of Constātinople, did design no other thing; but that Antichrist was even at hand; and that hee who did vsurp the same, was his verie Fore-runner. For thus hee sayeth; Sed in hac ejus superbia, quid aliud nisi propinqua jam Antichristi esse tempora designantur, Epist. 34. And agayn; Omnia enim quae Greg. l. 4. Epist. 34. & 38.praedicta sunt fiunt, rex superbia prope est, & (quod nefas est) sacerdotum est preparatus exercitus, Epist. 38. And there-after subjoyneth as a sure conclusion, saying; Ego autem fidenter dico quod quisquis se Universalem sacerdotem vocat, vel vocari desiderat, in elatione sua Antichristum praecurrit, qui superbieudo se caeteris praeponit, Lib. 6. Epist. 30. That is; But in Greg. l. 6. Epist. 30.this his pryde, what other is designed; but that the tyme of Antichrist, is at hand: For all things that are fore-told, are now performed; and the king of pryde is at the doors: and, (which is worst,) hee hath an Armie of Priests prepared for him. But I will confidentlie affirm; That who-so-ever hee bee, that calleth himselff Universall Bishop, or desyreth so to bee called by others, that in his pryde, hee is the Fore-runner of Antichrist; who out of his Ambi tion, would preferre himselff, to all others.
Wherefore, wryting to Eulogius, Bishop of Alexandria, hee concludeth thus; Propterea sanctitas vestra in suis Epistolis, neminem vnquam universalem nominet ne sibi debitum detrahat, cum alteri honorem offert indebitum, epist. 36. That is; Therefore, Greg. l. 4. Epist. 36.let not your Holiness, in any of your letters, call any man what-so-ever at any tyme Universall Bishop; Lest yee defraud your felff, of that which is your due, whill as yee offer that honour to another, which is no wyse their due.
In lyke manner; For the Title, of head of the Church, which the Pope arrogateth, thus sayeth Gregorie, speaking of the fore-named Patriarch of Constantinople; Ex ea quam pretendebat humilitate, jactantiam sumpsit, ita vt vniversa sibi tentet ascribere, & omnia quae soli vnicapiti cohaerent; videlicet, CHRISTO, perelationem pompatici sermonis, ejusdem CHRISTI sibi studeat membra subjugare, Lib. 4. Greg. l. 4. Epist. 36.Epist. 36. That is; Out of his pretended humilitie, hee assumeth that pryde of speach: That hee would ascrybe all to himselff. And by the Ambition of that pompous Title, would subject to himselff, all the members of CHRIST, as their heade: Which not-with-standing do cohere to CHRIST, as their only and one head: Which Title wee see then, hee calleth Pompous, Flowing from Pryde, which commeth of the devill, and sacrilegiously blasphemous arrogating to himselff, that which is only proper to CHRIST.
Moreover; Whereas Bellarmine, (lib. 2. de Pontifice, cap. 31. and 27. §. respondeo,) maketh this to bee another Style of the Popes; that hee is called Generalis Pater: And maketh this inference thereon; That all are therefore, his sonnes: And consequenlie, hee not subject to any; but all subject to him. Of which Style, thus sayeth Gregorie to the fore-named Iohn of Constantinople; Quid ergo charissimè frater, in illo terribili examine venientis judicis dicturus es, quoniam non solum pater, sed etiam Generalis Pater in mundo vocari appetis, Lib. 4. Epist. Greg. l. 4. Epist. 38.38. That is; What, therefore, dear brother, wilt thou bee able to say in that Dreadfull Day of Tryall of the Iudge that is to come; Who is not only content to bee called Father; but desyreth to bee called in this world, The Generall Father of all: Declaring thereby, That none is able to answer before GOD, in the Day of His Account, for vsurping such a prowd aad blasphemous Tytle, proper only to GOD.
4. That the Pope hath such Supremacie, as hee claymeth over Temporall Princes, by any claym or practise, of the Primitiue Bishops of Rome.
THis Gregorie testifieth, both by the Tytle whereby he styleth himselff, wryting to the Emperour Mauritius, Greg. l. 2. Epist. 61.saying; Ego autem indignus pietatis vestrae famulus: That is; I, your Godliness, vnworthie servant, as also by his professed obedience, to the Emperours commandentes: Even in that which hee thought vnlawfull. Therefore, sayeth hee; Ego quidem jussioni subjectus eandem legem per diversas terrarum partes transmitti Greg. ibidem.feci: & quia lex ipsa Omnipotenti DEO minime concordat, ecce per suggestionis meae paginam serenissimis Dominis nunciavi. Utrobique ergo quae debui exsolui, qui & imperatori obedientiam praebui, & pro DEO quod sensi minime tacui. See, also, frequentlie his profession to the imperiall commandements, as to his Lord and Master repeated, Lib. 4. Epist. 32.) The English of which former words, is this: I, indeed, (sayeth hee,) being subject to your imperiall command, I hauehave caused send your Law, thorow diverss parts of the Land: And because the Law it selff, doeth not agree with the Omnipotent GOD. Behold, by my Letters, I hauehave declared the same, to my most Excellent LORD. Wherefore, at all hands I hauehave performed that which I ought to hauehave done: who both hauehave given obedience, to the Emperour; and hauehave not held my peace, in that which I thought I should speak for GOD.
So also, did Pelagius the first, profess, saying; Regibus nos subditos esse sacrae Scripturae Binius, tom. 2. Epist. 16.praecipiunt: That is; Holie Scriptures commandeth vsus, to be subject to kings.
Yea; SO HUMBLE A SUBJECTION, did the Ancient & Primitiue Bishops of Rome, profess to the Emperour; that Binius setteth down these Binius, tom. 3. Ep. 1.to hauehave been the wordes of ADRIAN first, in his Epistle to the Emperour, saying; Prostrate on the ground, and falling down groaflinges, at the soles of your feet, do I intreat your Majestie. Which is farre contrarie to the practise now of the Emperoures falling down groaflings, at the soles of the Pops feet, to kiss them.
The trueth of which poynt is so clear: to wit, That the Ancient Bishops of Rome, never claymed any such Supremacie over temporall Princes, as the Popes do now: but were most humbly subject vntounto them; that Bellarmin himself beareth witness thereto, saying; In temporalibus Bell. lib. 1. de Conci…iliis, c. 13 §. quarta ratio.subjiciebant se imperatoribus, & quia Dominum suum temporalem eum agnoscebat Papa, supplicabat vt juberet convocari synodum: That is; In Temporall thinges, they were subject to the Emperours: and because the Pope acknowledged the Emperour, to bee his Temporall Lord over him; hee made humble sute vntounto him, that hee would command a Coun…ell to bee conveaned.
This also testifieth the Charter-Monk, Author of Fasciculus temporum, Boniface the eyght, being the first man, (sayeth Fascit. temp. in vita Bonif. 8.hee,) that rose vp to that hight of pryde, that hee called him selff, Lord of the whole World; as well in Temporall, as in Spirituall thinges. Of whom it is by that same Author reported; That hee entered lyke a Fox, hee lived lyke a Lyon, and died lyke a Dog.
And this was Anno 1294.
CHAP. IIJ.
Of the Churches right worship: And 1. Agaynst Publick Prayer, and Service, in an vnknown tongue.
THus decreed; Innocentius tertius, Quoniam ANNO 1198.in plerisque partibus intra eandem civitatem atque diocesin permixti Lib. 1. decret. tit. 30 cap. 14.sunt populi diversarum linguarum, habentes sub vna fide varios ritus & mores, districtè praecipimus vt Episcopi hujusmodi civitatum sive diocesium provideant viros idoneos, qui secundum diversitates rituum & …inguarum divina illis officia celebrant: That is; Because in many partes within one Citie, or Diocie, there are manie people mixed together of diverss languages; having vnderunder one Fayth, diverss rites & manners; Therefore, we straitly command, that the bishops of such cities or diocies, provide meet men, who according to the diversitie of their Rites and languages, may celebrate Divine Service vntounto them. For out of the Doctrine of Saynct PAULL, (sayeth Cardinall Cajetane,) wee hauehave it clearly set down, Cajet. in 1. Cor. 14. See also Aquinas.That it is better for the edification of the CHURCH, that the Publick Prayers, which are vsed in the audience of the people, bee spoken in a language common, both to Clergie and People, than otherwyse.
Wherefore also, sayeth LYRA; In the Primitiue Church, the THANKS-GIVINGS, and all other Common Lyra, in 1. Cor. 14.Service, was performed in the vulgar tongue.
Which Custome of the Church, (as yet vsed in AEgypt and Ethiopia;) It is a wonder, (sayeth Erasmus,) how it became Erasmus, in 1. Cor. 14.to be changed.
2. Agaynst al manner of Adoration of Images.
THus sayeth GREGORIE, in his Greg. l. 9, Epist. 9.Epistle, to SERENUS, Bishop of MARSILS; (Who because the people worshipped them, broke down all the images, that were in anie Church within his Diocey: And show they were not to bee worshipped at all:) Et quidē quia eas adorari vetuisses, Omnino laudamus, (sayth GREGORY,) quae ad instruendas Solummodo mentes nescientium fuerunt collocatae.—convocandi ergo sunt dispersi Ecclesiae Filii, eisque Scripturae Sacrae est Testimoniis ostendendum quia omne manufactum adorare non licet, quoniam scriptum est, Dominum tuum adorabis, & illi soli Servies: That is; And truelie in that yee did forbid these images, to bee worshipped; Wee al-to-gether prayse you, which were placed onlie for instruction, of the mynds, of the ignorant.—Wherefore, the dispersed Sonnes of the Church, are to bee assembled together: And, by the Testimonies of holie Scripture, it is to bee shown vntounto them: That it is not lawfull to worship anie thing what-so-ever, which is made with hands: Because it is written, Thou shalt worship the LORD, thy GOD, and Him onlie shalt thou serue; (Or, giuegive to Him the worship of DULIA; which Papists giuegive to images, by their own confession.)
Which Practise of Romish Idolatrie, (contrary to the Fayth of GREGORIE,) is come to that hight of madness, (sayeth Lib. 5. de invent. rer…m, c. 13.their own POLYDOR VIRGIL,) That this part of Devotion, is little different from Impietie: For, there are manie so exceeding rude and stupide, (sayeth hee,) who worship images, made of stocks and stones, brass and marble. And, these also, that are paynted over with diverss sorts of colours, vponupon walls; not as images, to represent; but as if they had sense and feeling; and confyde more in these, than in CHRIST Him selff.
Yea; They so dote vponupon images, (sayeth their famous GABRIELL BIELL,) In canonē Misso, lect. 49.that they belieue a certayn Deitie, grace, or holiness, to bee in them: Whereby they are able to work miracles, restore health, and delyver from dangers, &c. And, if at anie tyme miracles bee wrought vponupon men, who hauehave recourss vntounto them, this is not by the vertue of the image, (sayeth hee;) but sometymes by the operation of the Devill, to deceaue such Idolatrous Worshippers, GOD so permitting, and their infidelitie, so deserving the same.
CHAP. IV.
Agaynst anie Free-will in man vntounto good by nature, that tendeth to Salvation.
WHerein thus sayeth GREGORIE; Iyse aspirando Greg. l. 1. in Ezek. hom. 9.nos praevenit vt velimus, qui adjuvando subsequitur ne inaniter velimus; 1. Cor. 15.sed possimus implore quae volumus,—quod benè paulus brevi sententia explicat dicens, plus illis omnibus laboravi, qui ne suae videretur virtuti tribuisse quod fecerat adjunxit. Non autem ego, sed Gratia DEI mecum, quia eum Coelesti don… preventus est, quasi alie…m se à bono s…o opere agnovit, dicens: Non autem ego, sed quia pr…veniens gratia liborum in … arbitrium fecerat in bono, quod libero arbitrio …andem gratiam est subsecutus in opere, adjunxit; sed Gratiae DEI mecum, ac…ss diceret. In bono opere laboravi, non ego, sed ego. In hoc enim quod solo DOMINI Dono praeventus sum, non ego. In eo autem quod bonum voluntate subsecutus, & ego: That is; The LORD by His Grace, wherewith Hee inspyreth, preveaneth vsus; that wee may will, who by His Helping Grace, followeth vsus; That wee will not in vayn,—which the Apostle doeth well by a short sentence explayn, saying; I hauehave laboured more than you all; Who lest hee should seem to hauehave attribute to his own power, what he had done. Therefore, hee adjoyneth; But not I, but the Grace of GOD, which was with mee. For because Hee was preveaned by that Heavenlie Gift of Grace, hee did acknowledge him selff, before that tyme as it were averss al-to-gether, from that good work, saying; Yet not I. And agayn; Because preveaning Grace, had made his will to bee free vntounto good. And that by his will, so fred hee followed the same Grace, in working. Therefore, hee subjoyned; But the Grace of GOD with mee: as if hee had sayd; In this good work I hauehave laboured; and yet not I. For in this that I am prevented by the only Gift of GODS Grace; It was not I, but in that my will there-after followed GODS Grace, it was I.
CHAP. V.
Of Justification; and that wee are not justified before GOD, by any inherent righteousness in our selues: But by the Merit & Mediation of our SAVIOUR CHRIST allanerlie.
FOR vsus in this poynt also, clearly doeth GREGORIE affirm, saying; Greg. l. 4. in Ioh, cap. 14.Ut enim saepè diximus, omnis humana justitia, injustitia esse convincitur, si districtè judicatur, prece igitur post justitiam indiget, vt quae succumbere discussa poterat, ex sola judicis pietate convalescat. And agayn; Iustus igitur advocatus noster, justos nos defendet in Greg. hom. 7. in Ezekielē.judicio, quia nosipsos & cognoscimus, & accusamus injustos; non ergo in fletibus, non in actibus nostris; sed in advocati nostri advocatione confidimus: That is; As I hauehave often tymes sayd; All the righteousness of man, will bee found to bee vnrighteousness, if it bee straytly judged. Therefore, after our righteousness, is considered, wee hauehave need of Prayer; That, that which other wyse being examined, would succumb, by the only MercieMercy of the judge, the same may bee accepted, and stand. Thereefore, our Righteous Advocate, will defend vsus, as Righteous in judgement: Because wee both acknowledge and accuse our selues, as vnrighteous. It is not, therefore, in our Teares, no… in our works, that wee must confyde▪ But only in the Intercession of our Advocate CHRIST. Which made Bellarmin also thus to conclude: For the vncertaynty of our own righteousness, (sayeth Bell. l. 5. de Iustif. c. 7. §. sit tertia.hee,) and the danger of vayn glory, it is most safe to put our whole confidence in the only mercy and goodness of GOD.
CHAP. VI.
Of our Sanctification: And 1. That no man in this lyf, can perfectly obey & keep GODS Law.
COncerning which poynt thus sayeth GREGORIE; Nullus homo sine peccato est, nisi ille qui in Greg. l. 12 in Ioh, c. 5hunc mundum non venit ex peccato: That is; There is no man without sinne, (which is the transgression of the law;) But Hee onlie who came not in this world with sinne. And agayn; Esse Greg. l. 8. in Ioh, cap. 23.namque à culpa liberi nequaquam possumus, quousque in corpore mortis tenemur: That is; For wee can no wyse bee free from sinne, so long as wee are in this body of death: Nec ipsi poterant esse sine peccato, qui adhaerebant coelesti magisterio, Iohanne attestante, qui ait, si dixerimus quia peccatum non habemus, nosmetipsos seducimus, & veritas in nobis non est. Greg. hom. 30. in Evang. That is; Neither could they bee without sinne, who adhered to the Heavenly Doctrine of CHRIST Him self: Iohn bearing witness hereto; who sayeth: If wee say, That wee hauehave not sinne, wee deceaue our selues, and the trueth is not in vsus.
Yea, more-over sayeth hee; Ipsa nostra perfectio culpa non caret, nisi hanc severus judex in lance examinis misericorditer Greg. l. 5. in Iob, cap. 8.penset: That is; Even our greatest perfection in this lyf, wanteth not sinne, except the severe judge mercifullie weigh the same in the Ballance of his Tryall, or examination. And, there-after; Sanctus autem vir, (sayeth hee,) qui omne nostrae virtutis meritum, vitium esse conspicit, Greg. l. 9. in Iob, cap. 1.si ab aeterno arbitro districte judicetur, recte subjungit, si voluerit cum eo contendere, non potest responderi vnum pro mille: That is; The holy man Iob, beholding our most vertuous works, to bee sinfull, if the same bee straytlie judged, by the eternall judge, doeth rightly subjoyn, saying; If man would contend with GOD, hee could not answer him one of a thousand.
2. Agaynst anie workes of Superogation.
BY the two last adduced testimonies, Gregorie clearly overthroweth the same: For if a mans best actions be such, that except GOD in merciemercy look on them, hee can not answer for them; or expect Salvation to himselff: much less can he by them superogate for others.
CHAP. VII.
Of Humane Satisfactions: And, That nothing wee can either do or suffer in this lyff, is satisfactorie to GODS justice: But medicinall only, for our selues.
FOR thus sayeth Gregory to distinguish between Greg. in Evang. hom. 22.CHRISTS Suffering, which was only satisfactorie, and ours which are not so; Ipse redemptoris nostri passio, longè à nostra passione disjuncta est, quoniam ipse sine culpa pertulit, quod nos cum cnlpa toleramus: That is; The suffering of our Redeemer, is farre different from our suffering: Because Hee suffered, beeing without sinne; whereas wee suffer; because wee are sinfull. And, agayn; Speaking of that holie revenge: whereof the Apostle maketh mention, hee sayeth; Tertia species, id est, vindicta, quasi medicina necessaria est, vt apostema reatus, quod conversione compungitur, confitendo purgetur, afflictionisque Greg. l. 6. in 1. Reg. cap. 15. c. 2.medicina sanetur: That is; The third sort of penitentiall practise is, that revenge, which is as it were a necessarie medicine, that the boile or sore of guiltiness, which is lanced by conversion: by confession may thereafter bee purged; and by the medicine of afflicting ones selff may bee cured. Wherefore, hee concludeth; Non ergo in fletibus, non in actibus nostris, sed in advocati nostri allegatione Greg. in Ezek. hom. 7. in fine.confidamus: That is; Let vsus not, therefore, confyde in our teares, nor in our works; but only in the intercession and pleading of our Advocate.
CHAP. VIII.
Of Glorification: And 1. That our good works, merit not Eternall Lyff.
WHich thing Gregorie in these ensewing Greg. in Psal. 1. poenit. verbo convertere.vvordes, clearly affirmeth, saying; Non de meis meritis confidens vt me salvum facias supplico, sed de sola misericordia tua praesumens, impetrare quod non meis possū meritis spero: That is; I supplicate not that thou wouldst saue mee, Trusting in my merits: But relying on Thyne Onlie MercieMercy, I hope to obtayn, that which I can never by any merits of myne.
And, thereafter, hee sayeth; Quod si Greg. in Psal. 7. poenit. verbis, auditum fac.illa sanctorum folicitas misericordia est, & non meritis acquiritur, vbi erit quod Scriptum est, & tu reddet vnicuique secundum opera sua? Si secundum opera, quomodo misericordia aestimabitur? sed aliud est secundum opera reddere, & aliud propter ipsa opera reddere. And, there-after; Constat igitur quia quibus misericorditer tribuit vt in hac vita benè operentur, eis misericordius largitur vt in aeterna beatitudine centuplicato fructu remunerentur: That is; But if that Felicitie of the Sayncts, bee merciemercy, and not obtayned by merits; where is that which is written, and thou wilt render to everie one, according vntounto his workes? If, then, according to workes, how shall it bee esteemed merciemercy? But, (sayeth GREGORIE,) it is one thing to render according to workes, and another thing to render for the merit of the workes. It is manyfest, therefore, that to whom GOD Mercifully granteth this in this lyff, to doe good works; that much more mercifully, Hee renumerateth them an hundreth fold, with Eternall happiness. Which made BELLARMINE him selff, (as before,) thus to Bell. l. 5. de justif. cap. 7. §. sit tertia.conclude: For the vncertayntie of our own righteousness, (sayeth hee,) and the danger of vayn glorie, it is most safe to put our whole confidence in the onlie mercy and goodness of GOD.
2. That the Godlie receaue this remuneration of Eternall Lyff, in MercieMercy, immediatelie after death: Contrary to the doctrine of Purgatorie.
WHerein thus sayeth GREGORIE: Ibi, (id est, in Coelo,) Greg. hom. 27. in Evang.illa ergo retributio inchoatur, vbi ista, (id est, vita,) terminatur, quisquis ergo aeterna cognovit, apud ejus animum jam temporales fructus vilescant. Tales fructus operemur, qui cum mors cuncta interimit, ipsi à morte exordium sumunt. Nam quod à morte incipiat Psal. 126fructus Dei, testatur Propheta, qui dicit, cum dederit dilectis suis somnum, ecce hereditas DOMINI, quia Electi DEI postquam pervenerint ad mortem, tunc inveniunt haereditatem: That is; There, (to wit, in Heaven,) that retribution beginneth as soon as this lyff endeth, who-so-ever then knoweth things Eternall, let temporall things be vyle in his eyes: And, let vsus bring forth such fruit, that when Death commeth who destroyeth all, these fruits may hauehave their beginning immediatelie after Death it selff: For that, even, then, they hauehave their beginning, the Prophet witnesseth, who sayeth; When hee hath given to his beloved their sleep: Behold the inheritance of the LORD; because the Elect of GOD when they are come vntounto Death, even then presentlie they fynd their inheritance.
CHAP. IX.
That CHRISTS bodilie Presence is onlie in Heaven, agaynst Transsubstantiation: And that the substance of the Bread remayneth in the Sacrament, after Consecration.
COncerning which poynt Greg Hom. 3 in Evang.thus sayeth GREGORIE; Quando non maneret apud eos qui ascensurus erat coelum, promitit dicens, Ecce ero vobiscum vsque ad consummationem soeculi; sed Vcrbum incarnatum, & manet, & recedit, recedit corpore, manet divinitaete, apud eos ergo tunc se mansisse perhibet, quia qui invisibili semper potestate presens erat, corporali jam visione recedebat: That is; When Hee was not to abyde with them, who was to ascend to Heaven, Hee promised, saying; Behold, I am with you vntounto the worldes end. But this incarnate Word, Hee both abydeth with vsus, and is departed from vsus; Hee is departed in His Bodie, but Hee abydeth in His Deitie. Hee sayd, therefore, that Hee should abyde with them; Because by His invisible power, Hee was ever present, who in His corporall presence; was to depart out of their sight. As also, That the Bread in the Sacrament of the Supper, remayneth still in its former substance, after Consecration.
POPE GELASIUS clearly doth testtifie, saying; Certè Sacramenta quae Contra Eutychende duabus CHRISTI naturis.sumimus Corporis & Sanguinis CHRISTI, divina res est, propter quod & divinae per eundem efficimur consortes naturae; & tamen esse non desinit substantia, vel natura Panis & Vini, &c. That is; Surelie, the Sacrament of CHRISTS Bodie and Blood, which wee take, is a Divine thing: Because wee are made partakers there-in, of the Divine Nature: And yet, not-with-standing, The Substance or Nature of Bread and Wyne, departeth not, or leaveth not off to remayn.
CHAP. X.
Agaynst with-holding of the Cup from the People, or Half-Communion.
CONCERNING this, Greg. de consecratione, dist. 2. c. 3.thus sayeth GREGORIE; Quid sit Sanguis Agni, non jam audiendo; sed bibendo didicistis.
And agayn; Ejus Sanguis non jam in manus fidelium, sed in ora fidelium infunditur.
That is; What the Blood of the Lamb is, yee hauehave learned now; not by hearing there-of, but by Drinking the same: And this His Blood is not given into the handes of the Faythfull Communicants; but it is Powred in into their mouthes.
Also, thus sayeth POPE IULIUS; Ubi Apostolus corpus & sanguinem commendavit, De consecrat. dist. 2. c. 7.seorsim Panis, & seorsim Calicis commendatio memoratur.
Last of all, sayeth POPE GELASIUS; Comperimus quod quidam sumpta De consecrat. dist. 2. c. 12.tantummodo corporis sacri portione, à Calice Sacri cruoris abstineant, qui proculdubio, (quoniam nescio qua superstitione docentur obstringi,) aut integra Sacramenta percipiant, aut ab integris arceantur, quia divisio vnius ejusdemque mysterii sine grandi sacrilegio non potest provenire. That is, sayth IULIUS; Where the Apostle recommendeth the Bodie and Blood of CHRIST, to bee taken; Hee mentioneth the taking of the Bread apart by it selff; And the taking of the Cup, in lyke manner, apart by it selff, (not having known then Popish Concomitance.
Also, wee fynd, (sayeth GELASIUS, That there are some, who take onlie a part of the Sacred Body of CHRIST▪ but abstayneth from the Cup of His Sacred Blood; who truelie, (because … know not by what superstition they are bound vp, and taught so.) Therefore they must either receaue the whole Sacrament, or bee debarred from the whole▪ Because the division of one, and the same mystery, can not bee without the commtiting of a great Sacriledge.
FINIS.