A very Christian, learned, and briefe discourse, concerning the true, ancient, and Catholicke faith, against all wicked vp-start heresies seruing very profitably for a preseruatiue against the profane nouelties of papists, Anabaptists, Arrians, Brownists, and all other sectaries. First composed by Vincentius Lirinensis in Latine, about twelue hundreth yeares ago. And now faithfully translated into English, and illustrated with certaine marginall notes. By Thomas Tuke. Pro catholicae fidei antiquitate libellus. English Vincent, of Lérins, Saint, d. ca. 450. 1611 Approx. 161 KB of XML-encoded text transcribed from 96 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A14435 STC 24753 ESTC S102090 99837890 99837890 2237 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A14435) Transcribed from: (Early English Books Online ; image set 2237) Images scanned from microfilm: (Early English books, 1475-1640 ; 1043:08) A very Christian, learned, and briefe discourse, concerning the true, ancient, and Catholicke faith, against all wicked vp-start heresies seruing very profitably for a preseruatiue against the profane nouelties of papists, Anabaptists, Arrians, Brownists, and all other sectaries. First composed by Vincentius Lirinensis in Latine, about twelue hundreth yeares ago. And now faithfully translated into English, and illustrated with certaine marginall notes. By Thomas Tuke. Pro catholicae fidei antiquitate libellus. English Vincent, of Lérins, Saint, d. ca. 450. Tuke, Thomas, d. 1657. aut [12], 71 [i.e. 83] leaves. for Leonard Becket, and are to be sold at his shop in the Inner Temple, Imprinted at London : 1611. A translation, by Thomas Tuke, of: Saint Vincent of Lérins. Pro catholicae fidei antiquitate libellus. Title on A2r; A1r contains only printer's device and imprint. Printed by N. Okes. Cf. colophon. Some print show-through. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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A VERY CHRISTIAN , LEARNED , and briefe Discourse , concerning the true , ancient , and Catholicke Faith , against all wicked vp-start Heresies : Seruing very profitably for a Preseruatiue against the profane Nouelties of Papists , Anabaptists , Arrians , Brownists , and all other Sectaries . First composed by Vincentius Lirinensis in Latine , about twelue hundreth yeares ago . And now faithfully translated into English , and illustrated with certaine Marginall Notes . By THOMAS TVKE . Imprinted at London for Leonard Becket , and are to be sold at his shop in the Inner Temple . 1611. TO THE RIGHT worshipfull , Sir IOHN LEVENTHORPE knight , and to the right vertuous Lady Ioanna , his wife , all happinesse earthly and heauenly . RIght Worshipfull , great is the peruersenesse of Mans nature , as may appeare by the multitude of errors , and false religions , of the which the world is now sicke euen vnto death . For the Iewe hath his , the Turke his , the Indians theirs , the Papist his : yea and almost euery man is ready to turne his fansy into faith ( so common is this kind of Alchymie ) and to make doctrines of his owne deuises ; so fond we are by reason of selfe-loue , and the blindnesse of our minds . But ( as Eli sayd ) this is not well . For there is but one true Religion , and as a Leo saith , Faith is either One , or None . Now because there are so many religions in the world , therefore some will be of none , but stand as it were amazed , not knowing what course to take , like the b fool , that Salomon speakes of , which knowes not the way into the Citty . It behooues vs therefore seeing such variety of professions to looke before we leape , & to sound the waters before we hoyse vp our sailes ( for heauen is no harbor for heretickes , no common Inne for all kinds of Trauellers ) I meane afore all to consult with the written word of God , the oracle of truth , the ground of faith , a c lanterne to our feet , & a light vnto our path , & is d profitable to teach , to conuince , to correct and instruct in righteousnesse , that the mā of God maybe absolute . Heare ( saith S. e Austin ) Thus saith the Lord : not , thus saith , Donatus , or Rogatus , or Vincentius , or Hilary , or Austin , but , Thus saith the Lord. f To the Law , and to the Testimony ( saith Esay : ) if they speake not according to this word , it is because there is no light in them . By the Scripture God speaketh his whole will , saith g Gregory . If therefore men would in the true feare of God and lowlinesse of spirit desire diuine direction , and attend vnto the word , vndoubtedly they should see their way before them , and could not be so transported of Impostors , as they vse to be . For h them that be meeke , will he guide in iudgement , and teach the humble his way . What man is he , that feareth the Lord ? Him will he teach the way , which he shall chuse . The secret of the Lord is reuealed to them , that feare him ; and his couenant , to giue them vnderstanding . And as our Sauiour speaketh , i Whatsoeuer ye shall aske the Father in my Name , he will giue it you . So then , if we will not giue eare vnto Man , but vnto God , if we will not trust vnto our owne wings , but seeke for aide of him , we may boldly expect assistance of him according to his word . And because to begin a course well is nothing , vnlesse a man continue constant in it ; therefore it behoues vs to cleaue fast vnto the faith , auoiding all impostures of Heretickes whatsoeuer . For the furtherance hereof , this Treatise was first written in Latine aboue a thousand yeares agoe , by a learned and godly Frenchman , whose authority is nothing lesse to be respected for his Monasticke kinde of liuing , considering that our moderne Monkes haue almost nothing of Antiquity besides their name . And for the same purpose we haue turn'd it into English , desiring the Almightie to bedew the same with the blessing of his grace . My labour I account as due to the Church in generall , and abundantly deserued of you both in particular : if therefore you shall accept it , I shall haue my full desire . The God of heauen and earth preserue you by his grace , that after this life on Earth ye may be presented to Iesus Christ to liue in heauen with him in eternall glory . Amen . London S. Clem. April 14. 1611. Your VVorships in Christ Iesus to be commanded , Thomas Tuke . To The Reader . THERE are three sorts of men , for whō I haue translated this little booke . The first are they , that heare their fathers instruction , and despise not the gouernement of their mother : whom I desire God vpon my knees to keepe free from the poyson , and peruersnesse of all Heretickes , and Schismatickes whatsoeuer . The second are they , that are mis-led by Romish Impostors into many grosse and nouell errours , such as the Scriptures and antient Doctors vtterly condemne , as may easily be seene by viewing sundry workes of diuers learned men amongst vs , either written , or turned into English . The chiefest cause of of whose erring , partly consists in an incredible credit , which they giue vnto their Teachers , and partly in their owne wonderfull ignorance of the holy Scriptures , which might inlighten their eies , and informe their iudgements . It is written of Naash , that he would make a couenant with the men of Iabesh Gilead vpon condition that he might thrust out all their right eies : euen so surely the Diuell delights in nothing more , then in putting out mens eyes , and in captiuating their vnderstanding ( which is as the right eye of the soule ) that being blinded , he may leade them at his pleasure . But if it would please them to search the Scriptures ( as Christ exhorteth ) and to consider of the Catholicke doctrine of the antient Church euen to the times , wherein this our Author liued , I doubt not , but that the scales of ignorance would fall from their eyes , and that those mists would be soone dispersed , which Satan casts before them . The third are such , as are not much offended at the doctrines of the Church , but condemne her gouernment , and stumble at her Ceremonies , which yet are neither vndecent , nor superstitious , or numerous , and such as neither Gods word forbiddeth , nor any approued Church in the Christian world condemneth , as they are commanded by this Church , & entertained . Now see heere what strange conceipts and doctrines are deuised , and defended of them , such as haue no foot-step in the Scripture , no fellowship with Antiquity , 1. It is affirmed that The true and right gouernment of the Christian Churches is a certaine Democratie . 2. That a prouinciall Church is Contrary to the testament of Christ . Hereupon Henry Iacob in an Epistle prefixed to a booke lately printed at Leyden , labours for a Separation . 3. That humane ceremonies being once abused , cannot bee purged but by vtter abolishion . 4. That o it is out of all doubt , that Christ sate or lay at his last Supper : or thus , that it is not only possible or probable , but certaine that he vsed a table gesture at that his last Supper . 5. That because Christ vsed a table gesture ; therefore it is vnlawfull for vs to vse any other then a table gesture . 6 That to receiue the bread and wine kneeling is vnlawfull , is Idolatry . * Which me thinkes is very strange . For what is the Idoll ? wee kneele not vnto the Elements , but vnto God , in testimony of reuerence and humblenesse of spirit . Secondly if wee Must receiue the Sacrament with reuerence and humility of heart ( as who dare gainsay ? ) thē vndoubtedly wee May receiue it with a reuerend and humble gesture . Thirdly , if our kneeling be idolatry , then are wee idolaters ( as if oppression bee theft , and oppressors are Theeues : if to take the Cure of soules , and to take no Care of soules be murder , then they , that take the Cure of soules , and take no Care of soules are Murderers ) yea and resolute Idolaters : for we do not onely kneele , but stand to defend it , and we practise it daily , yea and charge them with ignorance that do condemne it as vnlawful . Now what wil follow ? If we be idolaters , then they must not eate with vs. If any , ( saith S. Paul ) that is called a brother , bee an Idolater , with such one eate not . And againe , If wee be Idolaters , how dare they communicate with vs ? What ? with Idolaters ? Either therefore these conceits must be for saken , or else I see not how wee can but swarme with Iacobites . But I am perswaded better things of many of them : such as accompany Saluation , and tend not to Separation . A. Fuluius once sayd to his sonne : * I begat thee not for Catiline against thy Country , but for thy Country against Catiline : so may I say , they were not begotten by the Gospel , for Iohnson , for Iacob , for any turbulent and phantasticke Doctor against the Church , but for the Church against them . And be they well assured that this sleight stuffe will shrinke when it comes to wetting , this counterfeit coine will not indure triall . The greatnesse of men , their learning , their godlinesse , are no arguments to moue vs to receiue their owne conceipts for doctrines . No , an Angell must not be heard against the truth . But mee thinkes I heare some man say , How may I be resolued in this difference of opinions ? what shall I doe to finde out the truth ? I answer . First giue diligent care to the voyce of God in the Scriptures : what it saith , that receiue , though it crosse thee neuer so much , and where it hath no tongue , haue thou no care . Do not first entertaine a conceit , and then look out Scripture to draw it by the haire to thee . Secondly , be not ouercaried with any preiudicate opinion of thine Opposite : neither let the reuerend conceit of thy Teacher , that hath taught thee such a doctrine , couer thine eye from beholding reason : and do not thinke that , because hee is a good man , therefore all must needes bee good , that hee hath taught thee ; or that his doctrines are sounder thē another mans , because his life is better . Thirdly , be not proud , or selfe-conceited , For * God resisteth the proud . God and Pride ( saith Bernard ) cannot dwell together in the same heart , which could not dwell in the same heauen . And the History of the Church sheweth that Arrius of very pride fell into wicked and open heresie . But the Lord * giueth grace to the humble , and teacheth him his way . If yee aske ( saith Augustine ) what is the first step in the way of truth ? I answer Humility . If yee aske what is the second ? I say Humility , If yee aske , what is the third ? I say the same , Humility . fourthly , pray earnestly with Dauid that God would bee pleased to * Giue thee vnderstanding , and to teach thee good indgement and knowledge . Finally , bee not easily perswaded to beleeue Doctrines specially against the vnanimous consent of a true Church , which neither the ancient acknowledged , neither are allowed by any present approoued Church , but are the conceipts of some particular persons . In one word , I pray thee diligently to read this Treatise ouer . For it teacheth how to continue in the faith , against all the fraudes and fallacies of Imposters . It is not great , but good : learned , though but litle : and as sweete to them , that are intelligent , as short . The Lord blesse it to thee , and giue thee an vnderstanding head , and an obedient heart . April . 14. 1611. Thine in Christ , THOMAS TVKE . A TREATISE , OR Disputation of VINCENTIVS * LIRINENSIS , for the Antiquity of the Catholicke faith , against the profane Nouelties of all Heresies . The Preface . FORASMVCH as the Scripture speakes , and warnes vs thus ; a Aske thy Fathers , and they will shew thee thine Elders and they will tell thece . And againe , e Apply thine eare to the words of the wise . In like manner also , My Son , forget not these sayings , and let thine heart keepe my words ? It seemeth to me o Peregrinus , the least of all the seruants of God , that it will not be a little profitable , through the Lords assistance , if I shall set downe those things in writing , which I haue faithfully receiued of the holy Fathers ; sure I am , very necessary for mine owne infirmity , seeing I may haue in readinesse , whereby the weakenesse of my memory may bee relieued with continuall reading . Vnto which taske , not only the benefite of the work doth mooue me , but the consideration also of time , and the oportunity of Place . The time ; for seeing all things are carried away therewith , it behoueth vs also to catch something therefrom againe , which may further vnto eternall life : especially because the expectation of Gods terrible iudgement requireth the studies of Religion , and the subtilty of nouell Heretiques , asketh much care and diligence . The Place also , because auoiding the throngs & multitudes that are in Citties , we liue in a little Village more remote , and are there inclostred in a Monastery , where without great distraction we may do that , which the Psalmist sings of ; Be still and know that I am God. But indeed the reason of our purpose is agreeable thereunto , as who , because wee haue some while bene tossed with diuers and grieuous troubles of a secular warfare , haue at the length through the fauour of Christ hidden vs within the hauen of Religion , most faithful alwaies vnto all : that there the blasts of vanity and pride being laid downe , and appeasing God a by the sacrifice of Christian humility , we might escape , not onely the Ship-wracks of the life present , but the flames also of the future . But now will I in the b name of the Lord , set vpon this businesse ; to wit , set downe in writing , the things that haue ben deliuered from our Elders , and committed to our keeping , intending to be a faithful Relator of them , and not presuming to be their Author . Neither meane I to set downe all , but to touch those onely , that are necessary : & that not in any polished and curious stile , but in a plaine and familiar speech , that the most of them may seeme to bee pointed at rather then vnfolded . Let them write delicately and with accuratenesse , that are led thereunto through confidence of their wit , or by reason of their office : but for me it shall be sufficient , that I haue prepared a Remembrancer for my selfe , to helpe my memory , or rather to preuent my forgetfulnesse , the which yet I will endeauour through the Lords assistance to mend , and perfite dayly , by reuoluing and calling to mind the things that I haue c learned . And this I haue said before hand , that if happily ought of ours shall come into the hands of the * Saints , they would reprehend nothing therein rashly , which they may see by promise yet to be amended . CHAP. 1. INquiring therefore oftentimes with great care and very singular diligence , of very many excellent men , both for holinesse and learning , how I might by some certaine , and as it were generall and regular way , discerne the truth of the Catholicke faith , from the falsehood of wicked heresies , I receiued this answere alwaies from them all almost ; That if either I , or any other would finde out the wiles of vpstart Hereticks , and escape their d snares , and continue sound and whole in a sound faith , he must fortifie his faith through the Lords assistance with a two-fold fence ; namely first with the authority of Gods word : and then also with the tradition of the Catholicke Church . CHAP. 2. HEre , it may be some man will aske ; Seeing the Canon of the Scriptures is perfect , and that it is aboundantly sufficient of it selfe to all things , what need is there that the authority of the Churches vnderstanding should be ioyned therunto ? Surely , because al mē do not after one manner vnderstand the holy Scripture , according to the height thereof ; but diuers men interpret the sentences thereof diuersly , that there may seeme to be as many meanings thereof almost , as men . For Nouatian expounds it one way , Photinus another way , Sabellius thus , Donatus otherwise , Arrius , Eunomius , Macedonius other waies , Appollinaris & Priscillianus by themselues , Iouinianus , Pelagius , Celestius another way , and finally , Nestorius hath a sence by himselfe , And therefore by reason of so great deceipts , and windings of so different errours , it is very necessary that a man should interpret the Prophets and Apostles according as the Catholicke Church doth vnderstand them . CHAP. 3. IN like manner , euen in the Catholike Church wee must haue a speciall regard , that we hold that which is , Euery where beleeued alwaies & of all : for this is truly and properly Catholike ( as the very force & reason of the name declareth ) which comprehendeth al things truly vniuersally . Now this we shall doe , if we follow Vniuersality , Antiquity and Consent . And wee shall follow Vniuersality thus , namely if we do confesse this one faith to be true , which the whole Church through out the world confesseth . We shall follow Antiquity , if by no meanes we reiect those interpretations , which we know to haue bene vsed and esteemed of our holy Elders and Forefathers . And Consent in like sort also , if euer in Antiquity we follow the determinations and iudgements of all , or surely of almost all Priests and Doctors . CHAP. 4. VVHat then shal a Christian Catholicke do , if some few members of the Church shall cut themselues from the fellowship of the Catholicke Faith ? Surely what else , but preferre the soundnesse of the whole body before a noysom and corrupt member ? And what if some new contagion shall indeuour the corruption , not of some small part of the Church onely , but euen of the whole body thereof also ? In like manner then he shall bee carefull to cleaue fast vnto Antiquity , which cannot now wholly be seduced by any nouell deceipt . And what if euen in Antiquity it selfe the errour of two or three , or of a Citty , or of some Prouince be found out ? Then his whole care shall be to prefer the decrees of the Vniuersal Church , vniuersally of old maintained , to the rashnesse or ignorance ( if any such be ) of some few persons . But what if some such thing breake out , where nothing of that nature may be found ? Then shall hee compare the sentences and opinions of the Fathers together , and take Counsell of them : of those Fathers or Elders ( I meane ) * onely , which though they liued not in one age and place , did yet continue in the fellowship and faith of one Catholicke Church , & were laudable Teachers : and whatsoeuer he shall perceiue that not one or two alone , but that all alike with one and the same consent did openly , commonly , and constantly hold , write and teach , let him know that the same of him also is without any scruple to bee beleeued . But that those things , which wee say may be made more plaine , they are each of them to be cleered by examples , and to be a little more enlarged , least through affectation of too much breuity , the weight of things bee not perceiued , by reason of passing so swiftly ouer them in our speech . CHAP. 5. IN the time of Donatus , from whom sprang the Donatists , when as a great part of Aphrica had throwne themselues headlong into his furious errours , and when vnmindfull of their honour , religion and profession , they did preferre the sacrilegious headines of one man to the Church of Christ , then those Africans could of them all alone be safe within the sanctuaries of the Catholicke faith , which hauing that wicked Schisme in detestation , adioyned themselues to all the Churches of the world ; leauing in truth a notable paterne to them that should come after , namely how , and that also well , the soundnesse of all might be preferred before the fury of one , or but a few . CHAP. 6. IN like manner , when as the poyson of the Arrians had now corrupted not some fewe , but almost all the world , so as that well neere all the * Latine Bishops being deceiued , partly by force and partly by fraude , knew not well , by reason of a certaine kinde of blindnesse , which had inuaded their vnderstandings , what course they were best to follow , when things were so confused : then whosoeuer was a true Louer & worshipper of Christ , the same by making more accoūt of the ancient-faith , thē of nouel-falshood , was preserued from all infections of that contagious doctrine . The danger in truth of which time hath aboundantly shewed what great calamity the bringing in of that vpstart doctrine caused . For then were shaken not small things onely , but euen the greatest also . For not onely alliances , kindreds , friendships , and houses were dissolued , but also Cities , People , Prouinces , Nations , yea , and the whole Romane Empire was vtterly shaken , and put out of order . For when that profane noueltie of the Arrians , as a certaine d Bellona or Furia , had first captiuated the c Emperour , and then brought all the f chiefest about him vnder new lawes , it ceased not afterwards to trouble & disorder all things , priuat and publicke , facred and profane , and to haue no regard of that , which was good and true , but whomsoeuer it listed , to smite them downe , as from some place on high . Then were wiues defiled , widdowes robd , Virgins deflowred , Monasteries demolished , Cleargy-men disturbed , Leuites beaten , Priests banished , prisons , gaoles and mynes filled with the g Saints : the greatest part of whom being driuen out of Citties forbidden to them , and exiled , were euen broken and consumed with nakednesse , hunger , and thirst , amongst deserts , dens , wild beasts and rockes . But all these things did they for no other cause befall , but euen because the superstitions of mans inuentions were taught for heauenly doctrine , because well-grounded antiquity was vedermined by wicked nouelty , because the ordinances of the Elders were violated , because the decrees of the Fathers were repealed , because the determinations of the Ancient were disanulled , and for that the lust of profane and vpstart curiosity contained not it selfe within the most h chaste limits of sacred and vncorrupt Antiquity ? CHAP. 7. BVt ( it will bee thought ) perhaps wee faine these things through hatred of nouelty and loue of Antiquity . Whosoeuer iudgeth this , let him giue credit at the least to blessed Ambrose , who in his second book to the Emperour , Gratian , himselfe bewailing the bitternes of the time , saith : But now , almighty God , quoth * he , we haue beene sufficiently punished by our owne destruction and bloud-shed for the slaughters of the Confessours , the banishments of the Priests , and for such wicked villany . It is cleare enough that they , which violated the faith , cannot be safe . In like manner , in the third booke of the same worke : Let vs , therefore keepe ( saith he ) the commandements of the Elders , that wee be not bold through vnciuill rashnesse to breake the seales , that are hereditary . Neither the Elders , nor the Power , nor the Angels , nor Archangels durst open that sealed booke of prophecy : the prerogatiue of explaning that was reserued for Christ alone . Which of vs dares vnseale the i Sacerdoticall Booke , sealed of Confessours , and consecrated now with the martyrdome of many ? which they , that haue bene compelled to vnseale it , yet afterwards haue sealed , when the fraud was condemned : they that durst not violate it , were Confessours and Martyrs . How can wee deny their faith , whose victory we do extoll ? Wee praise them I say , O venerable Ambrose , wee praise them indeed , and praysing wee wonder at them . For who is he , that is so mad , who though he be not able to ouertake them , yet would not wish to follow , whom no violence hath driuen from defending of the faith of the Elders ? Not threatnings , not flatterings , not life , not death , not the palace , not Sergeants , not the Emperour , not the Empire , not men , not diuels , Whom ( I say ) the Lord , for their constant imbracing of holy Antiquity , deemed meete for so great an office , as by them to repaire Churches ruinated , to quicken spirituall people extinguished , to put on the Crownes of Priests , that were deiected , to deface ( a fountaine of vnfeigned teares being infused from heauen into the Bishops ) those wicked ( I say ) not letters , but litures ( blots or dashes ) of nouell impiety , and finally , to call back now almost all the world being strucken with the tempest of suddaine heresie : ( I say to call it backe ) to the ancient faith , from vp-start falshood : vnto ancient soundnesse , from furious and vnsound newnesse , and to the ancient light , from the blindnesse of nouelty . CHAP. 8. BVt in this certaine Diuine vertue of Confessions , that we are also euen most of all to mark , that then in the very Antiquity of the Church , they vndertooke the defence , not of some part ; but of the whole body . For it was not lawful for mē so great , and of such quality , to mantaine with so great contention & indeauour , the straggling & selfe-thwarting coniectures of one or two , or to striue for the rash consent of some little Prouince : but following the decrees and determinations of Apostolique and Catholicke truth , made by all the k Priests of the holy Church , they choosed rather to betray themselues , then the faith which was held of old vniuersally . Whereby they obtained also so great a degree of glory , as that they were rightly and worthily counted not Confessours only , but the Principall of Confessours also . It behoueth therefore all true Catholikes vncessantly to meditate on this notable , and indeede diuine ensample of those same blessed men : who shining like the l seuen headed Candlesticke , with the seuenfold light of the holy Spirit , haue shewed their posterity a most euident way , how the boldnesse of prophane nouelty may in all the vaine bablings of errours bee m hence forth cooled with the authority of sacred Antiquity . CHAP. 9. NEither is this a new thing truly : for this custome was alwaies vsed in the Church , that the more any man flourished in religion , the more ready he was to withstand nouell deuices . The world is full of such examples . But , for breuity sake , wee will make choyce of some one , and this especially from the Apostolicke Sea. In times past therefore Agrippinus , of venerable memory , Bishop of Carthage , held rebaptization first of all men , against the Canon of the Word , against the Rule of the Uniuersall Church , against the iudgement of all his Fellow-priests , against the n manner and customes of the Elders . The which presumption caused so great a mischiefe , as that it ministred a forme of sacrilege , not onely to all heretickes , but gaue occasion of error to some Catholickes also . When as all men therefore euery where vpon the nouelty of the thing cryed out against it , & all the Priests on euery side , did euery one indeuour to resist it , then Pope Stephen , of happy memory , Bishop of the Apostolike See , with the rest of his Fellowes , but yet aboue the rest withstood it ; deeming it , as I suppose , a thing beseeming , if hee did excell all the rest as much by deuout affection to the faith , as hee did surpasse them by the authority of place . Finally , in an Epistle which was sent into Affrica , the said Stephen ordeined in these words : That nothing should bee renewed , but that which is deliuered . For that holy and wise man knew , that piety doth nothing else allow of , but that all things should with the same faithfulnesse bee reteined for the Children , with the which they were receiued of the Fathers , and that we ought to follow religion , not which way wee would lead it , but rather by that way it would lead vs , and that that is the propertie of Christian modesty and grauity for men not to deliuer their owne deuices to them , that so come after , but to keepe the things receiued of their Elders . What therefore was the issue then of all the matter ? Surely what else , but that , which was vsuall , and accustomed ? Antiquity namely reteined , and nouelty exploded . CHAP. 10. BVt peraduenture then that new deuise was destitute of means to defēd & beare it out . Yea verily , there was for it so great acutenes of wit , so great aboundance of eloquence , so great a number of maintainers , so great likelihood of truth , so many Oracles of Gods word , but indeede after a new and naughty manner vnderstood , that me thought all that conspiracy could by no meanes be destroyed , vnlesse that selfe same vndertaken , defended , & commended profession of nouelty , had forsaken the alone cause of so great an enterprise . To conclude , what force had that Affrican Councell or Decree ? Truly none , through the gift of God : but all things were abolished , made void , and troden vnder foot , as dreames , as fables , as things superfluous . CHAP. 11. AND ô the wonderfull change of things ! The Authors of the same opinion are accounted Catholickes : but the Followers are iudged Heretickes . The Maisters are absolued , the Schollers are condemned . The writers of the bookes shall bee the children of the Kingdome , but Hell shall receiue the Defenders . For who would doubt that most blessed Cyprian , the Light of all the Saints , both Bishops and Martyrs , together with the rest of his fellowes , shall reigne eternally with Christ ? Or who on the contrary is so sacrilegious , as to deny that the Donatists , & those other pestilent wretches , which doe bragge that they rebaptize by the authority of that Councell , shall burne for euer with the Diuell ? Which iudgement truly to me seemeth to bee promulged of God , for their craftinesse especially , who when they go about to forge an heresie vnder another bodies name , do commonly lay hold of the writings of some ancient man something too couertly set out , which in respect of their darknesse , doe as it were , serue for their owne opinion : that that , which , I know not what , they doe bring forth , they may seeme to thinke , neither first , nor all-alone . Whose wickednesse I iudge worthy double hatred : either therfore , because they are not afraid to proffer the poyson of heresie vnto others : or therefore also , because they do with a wicked hand blow vp , and winnow the memory of euery holy man , like ashes now raked vp , and diffame those things with a reuiued opinion , which ought in silence to be buried ; altogether following the foote-steps of their father Cham , who not onely neglected to couer the nakednesse of venerable Noah , but told it also to the rest , that it might be mocked . Whereby hee did so grieuously sinne against child-like piety , as that his very posterity became obnoxious to the curses of his sin : those brethren being blessed , and farre vnlike , who would neither distaine the nakednesse of their reuerend father with their owne eies , nor haue it lye open vnto other mens , but couered him , as it is written , with their faces backward : which is neither to approue , nor disclose the error of the holy man : and therefore are they blessed in their posterity . But let vs returne vnto our purpose . CHAP. 12. WE should therefore greatly feare the grieuous sinne of changing the o Faith , and of stairing Religion : from the which wickednesse wee are deterred , not onely by the discipline of Ecclesiasticall Constitution , but also by the censure of Apostolicall authority . For all men know how grauely , how seuerely , and how earnestly the blessed a Apostle Paul inueigheth against some , that were too soone through their owne lightnesse , translated from him , who had called them to the grace of Christ , vnto another Gospel , which is not another : who had heaped to themselues Teachers after their owne b desires , turning their eares from the truth , and turning themselues to fables , hauing damnation , c because they haue broken the first faith . Who were by them deceiued , of whom the same Apostle writeth to the Romane brethren : Now I beseech you d brethren , marke them , that cause dissentions & offences otherwise then the doctrine which yee haue learned , and auoyd them . For such serue not the Lord Christ , but their owne belly : and by faire speeches , and flattering seduce the hearts of the simple : which enter into houses , and lead captiue e silly women laden with sinnes and led with sundry lusts , euer learning , and neuer coming to the knowledge of the truth , f Uaine-talkers , and Seducers , which subuert whole houses , teaching things which they should not , for filthy Lucre sake . Men of corrupt mindes g Reprobate concerning the faith : proud , and knowing nothing : but h doting about questions , and strife of words , destitute of the truth , imagining that gaine is godlinesse . Likewise also being idle i they learne to goe about from house to house , yea they are also bablers , and busi-bodies , speaking things , they ought not . Who k repelling a good conscience , as concerning faith , haue made ship-wracke . Whose prophane bablings further much vnto impiety , and their l word fretteth like a canker . And it fitteth well which is also written of them : m But they shall preuaile no further : for their madnesse shal be manifest vnto all , as theirs also was . When therefore some such wandring vp and downe Countries and Cities , & carrying about their o Pedlary errors , had come also to the Galatians : and when as the Galatians hauing heard thē , being now affected with a certaine loathing of the truth , and casting vp the Manna of Apostolicke and Catholicke doctrine , delighted themselues in the filthinesse of hereticall nouelty , the Apostle did so exercise his Apostolicall authority , as that with all seuerity he did decree : But though either we ( saith hee ) or an Angel from Heauen preach vnto you otherwise then we haue preached , let him bee accursed . What is that which he saith , But though wee ? Why does hee not rather say , But though I ? The meaning hereof is this : Though Peter , though Andrew , though Iohn : Lastly , though the whole cōpany of Apostles shold preach to you otherwise , then we haue preached , Let him bee accursed . A terrible Curse , that to maintaine the constant embracing of the first o faith , he neither spared himselfe , nor the rest of his Fellow-apostles . Yet this is but little , Although ( saith hee ) an Angell should from heauen preach vnto you , otherwise then wee haue preached , let him be accursed . It sufficed not for the keeping of the faith , once deliuered to haue mentioned the nature of Man , vnlesse hee had comprehended also the excellency of Angels . Though We ( saith he ) or an Angell from heauen . Not because the holy and heauenly Angels can now offend : but this is his meaning : If also ( saith hee ) that should bee , which cannot be , Whosoeuer hee be , that shall assay to change the faith , that was once deliuered , let him bee accursed . CHAP. 13. BVt hee spake , it may bee , these things without due regard , and vttered them in an humane passion rather , thē decreed them with Diuine reason . Farre bee it from him , for hee goes on , and presseth this same point with a very earnest repetition : As wee haue said before , quoth he , so say I now againe , If any preach vnto you otherwise , then that yee haue receiued , let him be accursed . He said not : If any preach vnto you besides that which ye haue receiued , let him bee blessed , praised and entertained : but let him be , quoth he , accursed , that is separated , put from the flock and excluded , least the cursed contagion of one Sheep should corrupt the harmelesse flocke of Christ , by a * venemous mixture with them . Yea , but perhaps these precepts belong only to the Galatians . Then these things also are commanded to the Galatians onely , which are mentioned in the same Epistle after : such as are these ; If wee liue in the Spirit , let vs also walk in the Spirit , let vs not be desirous of vaine glory , prouoking one another , enuying one another : and the rest . Which if it bee against sense , and if they be commanded vnto all alike , it standeth with good reason that , as these commandements concerning manners , so those also concerning faith should equally belong to all . CHAP. 14. ANd as no man may prouoke , or enuy one another , so no man may receiue ought besides that , which the Catholike Church doth alway preach . or else perhaps it was at that time inioyned : that if any did preach otherwise , then was already preached , hee should bee accursed : but not at this time there is no such commandement . Then that also , which hee likewise speaketh in the same Epistle , And I say , walke in the Spirit , and ye shall not fulfill the lust of the flesh , was at that time onely commanded , and is not now inioyned . But if it be both impious and pernicious so to thinke , it doth necessarily follow that , as these things ought to be obserued of all ages , so those things which are decreed concerning the keeping of the faith without alteration , are commanded also to all ages . To preach any thing therefore to Christian o Catholikes besides that , which they haue receiued , was neuer lawfull , is no where lawfull , and neuer shall be lawfull : and to accurse them , which preach any thing besides that , which was once receiued , hath beene euer behoouefull , is euery where behoouefull , and shall alwaies be behoouefull : Which things seeing they thus stand , is there any man either so bold , as to preach otherwise , then hath ben preached in the Church , or so light as to receiue otherwise , then that hee hath receiued of the Church ? Let him cry , and cry againe , and againe , let him in his letters cry both vnto all , and alwaies , and euery where , * euen that vessell of election , that teacher of the Gentiles , that Apostolique Trumpet , that Preacher of Men , and who knew the will of God , That if any one preach a new doctrine hee shall be accursed , On the contrary also certaine Frogs , and Gnats , and Flies , that shall perish , such as are the Pelagians , cry out against him , and that vnto Catholikes . We , say they , being Authors , Leaders , and interpreters , Condemne ye those things , which yee did hold , hold yee those things , which yee did condemne , Reiect yee the ancient faith , the Fathers ordinances , and those things which the Elders haue committed to your trust and Receiue ye , What things I pray you ? I tremble to speake them : for they are so insolent , that mee thinkes they * cannot be without some vile offence affirmed , no nor intruth somuch as refelled . CHAP. 15. BVt some man will say . Wherefore then doth God very often suffer certaine excellent persons in the Church to broach new matters vnto Catholikes ? It is a good question , and worthy to be diligently & largely answered . Which yet we must make answere to , not of our owne head , but by the authority of Gods word , and by the instruction of an Ecclesiasticall Teacher . Let vs therefore heare holy Moses , and let him teach vs , wherefore learned men , and such as by reason of the grace of knowledge be called also Prophets of the Apostle , are sometimes permitted to publish new doctrines , which the old Testament vseth allegorically to call Strange Gods ; to wit , because Heretiques worship their owne opinions , as the Gentiles doe their gods . Blessed Moses therefore in Deuteronomy writeth ; If there arise among you a Prophet , or which saith hee hath seene a vision : that is to say , a Teacher constituted in the Church , who is thought of his Schollers and Hearers to teach by some reuelation . What followeth ? And shall giue thee a Signe or Wonder , and the Signe or Wonder , which he hath spoken of shall come to passe . Doubtles some great , I know not what , Teacher is vnderstood , and indued with such knowledge , as who may seeme to his owne followers not onely to know things , that are within the reach of man , but also to foreknow things , which are aboue him , such almost as Ualentinus , Donatus , Photinus , Appollinaris , and the rest of that rabble , were by their Disciples crakt of to haue bene . But what followes , And shall say , quoth Moses ? vnto thee , a Let vs go and follow after other gods , which thou knowest not , and let vs serue them . What are those strange Gods but strange errours , which thou hast not knowne , that is to say , new , and not-heard-of ? And let vs serue them , that is , let vs beleeue thē , follow thē . But what saies he last of all ? b Thou shalt not hearken , quoth hee , vnto that Prophet , or dreamer of dreames , And why , I pray thee , doth not God c prohibite that to bee taught , which hee doth forbid to be receiued ? Because , saith hee , the Lord your God prooueth you , that it might appeare whether you loue the Lord your God , withall your heart , and withall your soule . The reason is cleerer then the light , why the prouidence of God doth sometimes suffer certaine Teachers of the Churches to broach some new doctrines : that the Lord your God , quoth he , might try yee . And indeed it is no small temptation , when as he , whom thou countest a Prophet , the Disciple of the Prophets , and a teacher and defender of the truth , and whom thou dost exceedingly reuerence & loue , Shall on the suddaine closely bring in some hurtfull errours , which thou art neither able quickly to perceiue , as long as thou art led by a fore-stalled iudgement , concerning his old maisterlike authority : neither dost thou easily thinke it lawfull , to condemne them , whilst thou art hindred by thine affection towards thine ancient Maister * . CHAP. 16. HEre some man may , perhaps desire that those things , which are in the words of holy Moses affirmed , may be by some Ecclesiasticall Ensamples cleered . The desire is iust , and not long to be put off . For that we may beginne with the neerest , and those , that are manifest : what a temptation was that of late suppose wee , when as that wretch Nestorius , being suddenly turned from a Sheepe to a Wolfe , had begun to rend the Flocke of Christ ? At which time the very same persons , whom he did teare : for a great part of them as yet did verily think him to be a sheep , and therefore lay the more open to his teeth . For who would easily imagine him to erre , whom he saw chosen with such iudgement of the Empire , and so highly fauoured of the Priests ? Who being continually honoured with the great loue of the Saints , and very great good will of the people , did openly preach the word of God , and confute also the hurtfull errours of Iewes , and Gentiles . By the which meanes I pray you , would hee not perssade any man that hid doctrines , preaching , and iudgement were right and sound ? Who to make way for his one heresie inueighed against the blasphemies of all heresies . But this was that , which Moses saith ; The Lord your God proueth you , whether yee loue him or no. And that we may passe by Nestorius , in whom there was alwaies more wonderment then profite , and more fame then experience : whom the fauour of men , rather then of God , had for a while aduanced in the opinion of the common people : let vs rather speake of those , who hauing profited well and being full of industry became no small temptation to Catholike men . As in Hungarie , in the memory of our Ancesters e Photinus is said to haue tempted the Church of Sirmion . Where whēas with the great liking of al mē hee was called vnto the priesthood , and had executed his office for a time , like a Catholike , suddenly , like that euil Prophet , or Dreamer , which Moses speaketh of , hee began to perswade the people of God , committed to his trust , to follow after strange gods , that is to say , strange errours , which before they knew not . But this is vsuall , and that dangerous , because hee was furnished with no meane helpes to so great a wickednesse . For hee had a good wit , and hee was an excellent Scholler , and very eloquent , or powerfull in speech ; able in both languages to dispute and write eloquently and substantially : as appeareth by the monuments of his bookes , which hee hath written , partly in Greeke , and partly in Latine . But it was well , that the Sheepe of Christ committed to him , being very watchfull and wary for the Catholicke Faith , had quicke regard to the words of Moses , who did forewarne them , and that , although they did admire the eloquence of their Prophet and Pastor , yet notwithstanding , they were not ignorant of the temptation . For whō before they followed as the f Bel-weather of the Flocke , euen him they fled frō afterwards , as from a Wolfe , Neither do wee come to know the perill of this Ecclesiasticall temptation by the example of Photinus , but of Apollinaris also , and are therby also admonished to the more diligent keeping of the faith , which is to be kept . For he made his hearers to haue much a doe , and brought them into great straites . For whereas the authority of the Church drew them one way , the custome or conuersation & acquaintance of their Maister drew them backe another way : and so wagging , and wauering betwixt both , they see not which way they should rather chuse . But it may be he was a man , that might easily bee contemned . Yea verily , he was so worthy a man , and so qualified , as that he might in the most things be too soone beleeued . For who surpast him in acutenes of wit , practise , and in Schollership ? How many heresies hee hath ouerthrown in many volumes , how many errours contrary to the faith hee hath confuted , that most excellent and very huge worke , consisting of no lesse then thirty bookes , doth witnesse , wherein he hath with a great masse of argumēts confounded the furious cauils of Porphiry . It is too long to reckō vp all his workes , for the which he might intruth be matched , with the chiefest builders of the Church , had he not through that wicked lust of hereticall g curiosity found out what nouelty I wot not , by the which he might both defile all his labours , as with the mixture of a certaine leprosie , and should haue his doctrine said to be not so much an edification , as an Ecclesiasticall tentation . Heere perhaps some may require at my hands , that I would shew them the heresies of these men , of whom we spake before ; to wit , Nestorius , Apollinaris , and Photinus . But this is nothing to the matter ; which now wee are in hand with . For our purpose is not to set downe the errours of all , but to shew the examples of a few , whereby that may euidently and plainely be cleered , which Moses speaketh : Namely that , if at any time any Ecclesiasticall Teacher , and hee a Prophet by reason of interpreting the mysteries of the Prophets , shal attempt to bring in some new point of doctrine into the Church of God , the Diuine prouidence doth suffer it to be done , that We might be proued . CHAP. 17. IT will not therefore bee amise by way of digression briefly to shew the opinions of the fore-named heretiques , that is , Photinus , Apollinaris , & Nestorius . This is then the doctrine of Photinus : that God is single and alone , and to bee confessed after a Iudaicall manner : he saith that there are not full three persons , neither doth he thinke , that there is any person of the a Word or Son of God , or any of the Holy Ghost : he doth also say that Christ is a meere man only , to whom he ascribeth a beginning from Mary : and this he teacheth by all meanes for a doctrine , That we ought to worship onely , the person of God the Father , and onely Christ the Man. These things therefore held Photinus . Apollinaris also doth as it were glory that hee doth consent vnto the vnity truly of the Trinity , and that with perfect soundnes of faith : but he doth by open profession blaspheme against the Incarnation of the Lord. For hee saith , that the soule of a man was either not at all in the flesh of our Sauiour , or else surely that there was such a one , as wanted vnderstanding and reason . Yea and he said , that the very flesh of our Lord was not of the flesh of the holy Virgin Mary , but that it came downe from heauen into the Virgin : and alwaies staggering and doubting , he said sometimes that it was coëternall with the God , the Word , sometimes that it was made of the Diuinity of the Word . For he would not that two substances should bee in Christ , one Diuine , and another Humane , one of a father , the other of a mother : but he immagined that the nature of the Word was diuided , as though a part thereof remained in God , and the other had bene turned into the flesh : that , whereas the truth saith , that of two substances there is one Christ , he being opposite to the truth might affirme that of one Diuinity of Christ , there are two substances . These then are the errours of Apollinaris . Now Nestorius being sicke of a contrary disease to Apollinaris , whiles he makes fare , as if hee did distinguish two substances in Christ , all on the sudden hee brings in two persons : and with incredible wickednes will haue two Sons of God , two Christs : One of them God , the other Man : one that is begotten of a Father , the other generated of a Mother : and therefore hee doth affirme that holy Mary is not to bee called the e Mother of God , but the Mother of Christ : to wit , because of her came not Christ , who is God , but he , which was man. If so be that any man thinke , that hee saith in his letters , that Christ is one , and that hee speaks of one person of Christ , let him not easily giue credit to him . For either hee hath deuised this shift through his skil to deceiue , that by good things he might the more easily perswade men also vnto euill : as the Apostle saith : It wrought death vnto me by that , which was good . Either therefore ( as wee said before ) to the end that hee might deceiue , he doth in some places of his writings glory that he doth beleeue on Christ , & one person of Christ : or else surely hee saith that two persons now after the Virgins deliuerāce did so meete and knit in one Christ , that yet he holds there were two Christs at the time of her conceptiō or deliuering , & a little afterwards . And whereas intruth Christ was at the first borne an i ordinary and meere man , and not yet partaker of the vnity of the person of God the Word , afterwards the person of the Word assuming him descended into him . And although now being assumed he do remain in the glory of God , yet it seemeth to him that for some space there was no difference betwixt him , & other mē . CHAP. 18. THese things therefore Nestorius , Apollinaris , & Photinus like o madde dogs doe barke against the Catholicke faith ; Photinus by not confessing the Trinity : Appollinaris in saying that the nature of the Word is conuertible , & not acknowledging two substances in Christ , and by denying either the whole soule of Christ , or at the least , the minde & reason in the soule , and by affirming that the Word of God was in stead thereof : & Nestorius , by auouching either that there are alwaies two Christs , or that there were two some while . But the Catholike Church iudging rightly both of God and of our Sauiour , blasphemeth neither against the mystery of the Trinity , nor against the Incarnation of Christ . For it worshippeth both one Diuinity in a perfect Trinity , and the equality of the Trinity in one and the same Maiesty , and acknowledgeth one Iesus Christ , not two , and that same is both God and Man. It beleeueth indeed that there is one person In him , but two substances : it beleeueth there are two substances , but one person ; two substances , because , the Word of God is not changeable , that it should be turned into flesh : and one person , least by professing two Sons , it may seeme to worship a Quaternity ( or Foure ) & not a Trinity , or Three . CHAP. 19. BVt it is worth our labour to lay open this point with diligence more distinctly , and more plainly . In God there is one substance , but three persons . In Christ there be two substances , but one person . In the Trinity there is o distinction of persons , but no diuersity of nature . In our Sauiour there is diuersity of nature , but no difference of person . How is there in the Trinity distinctiō of persons , but no difference of nature ? Namely , because there is one person of the Father , another of the Sonne , and another of the holy Ghost : but yet the nature of the Father , and of the Sonne , and of the holy Ghost , is not diuers , but one & the same . How is there in our Sauiour differēce of natures , but not of person ? Surely because there is one substance of the Diuinity , & another of the Humanity : but yet the God-head and Manhead are not two persons , but one and the same Christ , one & the same Sonne of God , and one and the same person of one and the same Christ , and Sonne of God. As in a man the Flesh is one nature , and the Soule another : but the soule and the flesh is one and the same man. In Peter & Paul the soule is one nature , and the flesh another : but yet the flesh and soule are not two Peters , neither is the soule one Paul , and the flesh another Paul ; but one and the same Peter , and one and the same Paul , subsisting of the double and diuers nature of the soule and of the body . So then in one and the same Christ there are two substances : but one is diuine , the other is humane : one of the Father God , the other of the Mother , the Virgin : one coëternall and equall to the Father , the other consubstantiall to the Mother : yet one and the same Christ , in both the substance . There is not therefore one Christ God , and another Man : not one vncreated , and another created : not one that cannot suffer , and another , that can suffer : not one equal to the Father , another lesser then the Father , another of the mother : But one and the same Christ is God and Man : the same is vncreated , and created : the same could not bee changed , and could not suffer , the same was changed , and did suffer : the same is equall to the Father , & inferiour : the same was begotten of the Father before time , & the same is borne of his Mother in time : perfect God , and perfect Man : in God is the soueraigne Diuinity , in Man the whole Humanity : I say the whole Humanity , which comprehendeth both the Soule and the Flesh : yea true flesh , our flesh , and the mothers flesh : a soule also indued with vnderstanding , furnished with iudgement & reason . There is therefore in Christ , the Word , a Soule , and Flesh : but all this is one Christ , one Sonne of God , and one Sauiour and Redeemer of vs. And one , not by I wot not what corruptible confusion of the God-head and Man-head , but by a certaine entire and singular vnity of person . For that coniunction doth not conuert and change the one into the other ( which is an errour proper to the Arrians ) but hath so conioyned both the natures in one , that the singularity , or vnity of one & the same persō abiding alwaies in Christ the property of either nature remaineth also for euer : so that verily the body doth neuer at any time begin to be God , nor cease at any time to bee a body : which is also made manifest by an example of an humane case . For neither for the present onely , but for the future also , euery man shall consist of body and soule : yet neither shall the body euer bee changed into the soule , or the soule into the body : but euery man being to continue euer , the difference of both the substances shall continue for euer in euery man : euen so in Christ also the property of both the substances is to bee reteined of them both for euer , but yet the vnity of the person being preserued safe . CHAP. 20. BVt whereas wee doe often name this word Person , and say that God in person was made man , wee must greatly feare , that we do not seeme to say this , That God the word did onely by the resemblance of action take vpon him those things , that appertaine to vs , and that hee wrought whatsoeuer belonged to the cōuersation of a man , as it were in shew , and not as a true Man : as is wont to be done on the stages , where one man doth suddenly represent many persons , of the which himselfe is none . For as often as there is made a resemblance of another mans action , the duties and deedes of others are so done , as that yet these men , that act them , are not the very same men , whom they do act , or counterfeit . For , that we may for illustration sake vse the ensamples of things secular , and which are vsed of the Manichees , whenas a Tragicall Player doth counterfeit a Priest , or a King , hee is neither a Priest , nor a King : for the action ceasing , those things also cease together , which that person had represented . But from vs farre bee this cursed & wicked mockery . Let this madnesse be the Manichees , who being phantasticall Preachers , affirme that the Sonne of God , who is God , was not a man truely and substancially , but that hee resembled man by a certaine imaginary act and conuersation . But the Catholicke faith doth so say that the Word of God was made Man , that hee tooke vpon him our nature and properties , not deceitfully , and in shew , but truly , and liuely : and that he did not resemble those things , which belong to the nature of man , as not his owne , but that hee did sustaine them rather , as being his owne : and that hee was altogether also the very thing , which hee did resemble . Euen as we our selues also in that we speake , vnderstand , liue , and subsist , wee doe not represent men , but wee are men . For neither Peter and Iohn ( that we may especially speake of them ) were men by imitating , but by subsisting . In like maner Paul did not counterfeit an Apostle , or resemble Paul : but hee was an Apostle , and Paul indeede : Euen so also God the Word by assuming and hauing the flesh , and by speaking , doing , and suffering by the flesh , yet without any corruption of his nature , vouchsafed verily to performe this , that hee might not resemble or counterfeit a perfect man , but exhibite , that hee might not seeme , or be thought to bee a true man , but that hee might subsist , and bee one indeede . Therefore as the soule vnited to the flesh , but yet not turned into flesh , doth not resemble a man , but is a man , & is a man not in shew , but in substance : so also the Word God by vniting himselfe vnto man without any cōuersion of himselfe was made man not by cōfusion , not by imitation , but by subsisting . Let vs therefore vtterly reiect all conceipt of that person , which is vsurped by counterfeiting , & resembling : where alwaies one thing is , and another thing is counterfeited : where hee that doth act or represent , is neuer he whom he doth act . For farre bee it from vs to thinke , that God the Word hath taken vpon him the person of man in this deceiptfull manner : but rather so , as that his substance continuing vnchangeable , and by taking vpon him the nature of a perfect man , he might himselfe be flesh , a man , the person of a man : not counterfeit , but true : not by resemblance , but in substance . To conclude , not such a one as ceaseth with the action , or representatiō , but which alway abideth in the substance . This vnity therefore of person in Christ , was not made and perfected after the Virgin had brought him forth , but in the very wombe of the Uirgin . CHAP. 21. FOr we must be very wary that we doe confesse , that Christ not onely is one : but also that he was alwayes one : because it is intolerable blasphemy , though thou shouldest grant him to be one ( person ) now , yet to auouch that he was sometime not one , but two ; to wit , one after the time of his Baptisme , but two at the time of his Birth . Which exceeding great sacriledge surely we shall not be able otherwise to auoid , but by confessing that man was vnited to God in the vnity of person , not at his ascension , or resurrection , or Baptisme : but euen now in his mother , euen in the wombe , yea , euen in the very conception of the Virgin : by reason of which vnity of person those things , that are proper vnto God , are indifferently and in common giuen to him being man , and those things , that are proper to the flesh , are ascribed vnto God. For thence it is that the holy Scriptures say , both that the Sonne of Man came downe from heauen , and that the Lord of glory was crucified vpon earth . Thence also it is that , because the flesh of the Lord was made , because the flesh of the Lord was created , the very word of God is said to be made , the wisedome of God is sayd to be filled , the o Science or knowledge of God is sayd to be created : euen as in respect of fore-knowledge his hands & his u feet are sayd to be peirced . In regard , I say , of this vnity of person that also hath by reason of the like mysterie proceeded , that because the Flesh of the word was borne of his Uirgin-mother , that therefore God the word himselfe should be most catholickly beleeued to be borne of the Virgin , and most wickedly denied . Which things seeing they thus are , God forbid that any man should go about to depriue holy Mary of the priuiledges of diuine fauour , as a speciall glory . For she is through a certaine singular benefit of our Lord and God , and her owne Sonne , to be most truly and most happily confessed the a Mother of God. But she is not so the mother of God , as a certaine wicked heresie surmiseth , which affirmeth that she is to be sayd to be the mother of God in name onely , as who forsooth did bring forth that man , which was afterwards made God ; as we call one the mother of a Priest , or the mother of a Bishop , not because she did bring forth one , that was at his very birth a Priest or Bishop , but for that she brought one forth , that was afterwards made a Priest or Bishop . e Holy Mary is not , I say , so to be called the mother of God : but therefore rather , because , as hath beene sayd before , that holy mystery was accomplished euen in her sacred wombe , since by reason of a certaine singular and indiuiduall vnitie of person , as the Word in the flesh is flesh , so man in God is God. CHAP. 22. BVt now according to those things , which haue beene briefly sayd before concerning the foresayd heresies , and the Catholicke faith ; let vs for the refreshing of memory make a briefer and shorter rehearsall : to the end verily , both that being repeated they might be better vnderstood , and that being pressed they might more surely be remembred . Accursed therefore be Photinus for not acknowledging three distinct persons , & for affirming Christ to bee no more then a bare man. Accursed be Apollinaris , that affirmeth the corruption of the Diuinitie changed in Christ , and denieth the property of a perfect manhead . Accursed be Nestorius , which denieth that God was borne of the Virgin , and affirmeth there are two Christs , & reiecting the faith of the Trinitie , bringeth in amongst vs a quaternity . But blessed be the Catholicke Church , which worshippeth one God in a perfect Trinity , and the equality also of the Trinity in one Diuinitie : so as that neither the singularitie of the substance confoundeth the propertie of the persons nor the distinction of the Trinitie separate the vnitie of the Deity . Blessed , I say , be the Church , which beleeueth that there are two true and perfect substances in Christ , but yet one person of Christ : so that neither the distinction of the natures diuideth the vnitie of the person , nor the vnitie of the person confounds the difference of the substances . Blessed , I say , be the Church , which that it might acknowledge that Christ both is & was euer one , confesseth that man was vnited to God , not after his birth , but now euen in the mothers wombe . Blessed , I say , be the Church , which vnderstandeth that God was made man , not by the conuersion of nature , but in regard of person ; person , I say , not counterfeit and transient , but substantiall and permanent . I say , blessed bee the Church , which affirmeth that this vnity of person is so effectuall , as that by reason thereof the things of God are by a wonderfull and vnspeakable mysterie ascribed vnto man , and the things of man ascribed vnto God. For , because of that vnitie it doth not deny that man descended from heauen in respect of the God-head , and hath belieued , that God was made vpon earth , that he suffered , and was crucified in regard of the Manhead . To conclude , by reason of that vnity she doth acknowledge Man to be the Sonne of God , and God to be the Sonne of the Virgin. Holy therefore and venerable , blessed and inuiolable , and to that celestiall praising , performed of the Angels , altogether comparable be this confession , which glorifies God with a threefold sanctification . For therefore it doth especially * tel and glory of the vnitie of Christ , least the mysterie of the Trinity should exceed . Be these things spoken by way of digressing , else where ( if God shall please ) they are more largely to be treated of , and vnfolded . Let vs now returne vnto our purpose . CHAP. 23. VVE sayd therefore before , that in the Church of God the Teachers error was the peoples temptation : and that the tentation was so much the greater , by how the the learneder he was , that did erre . Which we taught first by the authority of Scripture , and then by Ecclesiasticall examples ; to wit , by reckoning vp them , that though they were for a time accounted sound in the faith , yet at the last did either fall into the sect of some other , or else deuised an heresie of their owne . A matter doubtlesse of great moment , & both commodious to learne , and necessary to be thought of and remembred , the which wee ought diligently to illustrate and inculcate with the multitude of ensamples : that all Catholikes for the most part may know , That they ought with the Church to receiue teachers , and not that they should with teachers forsake the faith , that the Church embraceth . But in my conceit , though we might recken vp a number in this kind of tempting , yet was there almost none , that was so great a temptation , as was Origen : in whome there were many things so excellent , so singular , and so admirable , that any man might easily iudge * at first that all his assertions were to be belieued . For if the life doth win authority , his industry , his chastity , patience and sufferance was not small : if either kindred or learning , Who more noble then he , who at the first was borne in that a family , which was made illustrious by Martyrdome ? And afterwards hauing for Christ lost not his father onely , but all his substance also , he did profit so much within the straites of holy pouerty , he did often , as they say , susteine afflictions for confessing the e Lord. Neither indeed were these things onely in him , all which might afterwards proue a tentation : but hee had also such a notable wit , so profound , so acute , and so fine , that he did much and farre surpasse almost all : and so great was the skill of this notable man in all knowledge and learning , as that there were but few things in diuine philosophy , & of humane it may be almost none , which hee did not thorowly vnderstand . Who when he had atteined to the learning of the Greekes , he gaue himselfe , also to the study of the Hebrew . But why should I speake of eloquence ? whose speech was so pleasant , so delectable , and so sweete , that not words me thinkes so much , as hony seemed to flow out of his mouth . What incredible things did he bolt out and cleer by the force of disputation ? What things seeming hard to be done , did not he make that they should seeme most easie ? But he woue his assertions , it may be , onely with the knots of arguments . Yea doubtlesse there was neuer any Teacher , which vsed more examples or proofes of holy writ . But he wrote , I beleeue , but little . No man writ more : that I thinke all his works cannot onely not be read ouer , but indeede not so much as found . And who also , that he might not want any helpe to knowledge , was furnished with ripenesse of age . But perhaps he was not very happy in Disciples . Who euer more happy ? For out of his bosome sprang innumerable Teachers , an infinity of Priests , Confessors and Martyers . And now what man is able to conceiue in what admiration , in what renowne and grace he was in with all men ? What man a little more deuout then ordinary did not with speed resort vnto him from the farthest quarters of the world ? What Christian did not reuerence him almost as a Prophet , what Philosopher honor'd him not as a Maister ? And how reuerend he was accounted , not onely among priuate men , but euen of the chiefest in the Empire , the Stories doe declare , which say that he was sent for by the n mother of Alexander the Emperour , intruth because of heauenly wisedome , which also he did much affect & loue . But the epistles also of the same mā beare witnes , which he wrot by the authority of Christian Teacher to Emperour Philip , who was the first Christian of all the Romane Princes . Concerning whose incredible knowledge , if any man beleeue not a Christian testimony , we being the relators , let him at the lest receiue a Pagan confession , the Philosophers being the witnesses . For that wicked Porphicie saith that being moued with his fame , he went , being in a manner but a boy , to Alexandria , and that he sawe him there being now an olde man : but indeede so notably qualified , as one that had attained to the height of all learning . The day would sooner faile me , then I shall be able to touch euen the smallest part of those excellent things , which were in that man : which notwithstanding did not only perteine to the glory of religion , but also to the greatnesse of temptation . For what man among a thousand would easily cast off from him a man of such an excellent wit , so great a scholler , and of so great account , and not rather vse that sentēce , o That he had rather erre with Origen , then iudge truly with other men ? But what should I make many words ? It so fell out , that not some humane , but ( as the euent declared ) a too dangerous temptation made by so great a person , so great a Teacher , so great a Prophet , did draw very many frō the soundnesse of the Faith. Wherefore this Origen so great and so well qualified , whiles he doth insolently abuse the grace of God , whiles he makes too much of his own wit , and thinks so well of himself , whiles he contēneth the ancient simplicity of Christian religion , whiles he presumes he is wiser then all men , and whiles that contemning the traditions of the Church , and the u maisterships of the Elders he doth after a new manner expound certaine places of the Scriptures , he hath deserued that it should be sayd vnto the Church of God concerning him also ; If there arise among you a Prophet . And a little after , Thou shalt not , quoth he , listen to the words of that Prophet . And againe , Because the Lord your God , saith he , tryeth you , whether ye will loue him , or no. It was indeed not onely a temptation , but euen a great temptation to remoue the Church , being * giuen vnto him , and depending vpon him , and through wondring at his wit , learning , eloquence , conuersation and reputation suspecting him not , nor fearing him ( to remoue the Church , I say ) all vpon the sudden by little and little from the ancient Religion to nouell profanenesse . But some man will say that the bookes of Origen * are corrupted . I gain say it not , but had rather too it were so . For that is both deliuered and written of some , not onely Catholikes , but also Heretiques . But that is it , which now we are to marke , that although he himselfe bee not , yet the bookes , which are publiked vnder his name , are a great temptation , which being pestered with many wounds of blasphemies are both read & embraced , not as other mens , but as his owne : so that although Origen did not conceiue the error , yet Origens authority may seeme powerfull to perswade the error . CHAP. 24. BVt Tertullians cōdition also is euen the same . For as he among the Greekes , so this man among the Latines is without doubt to bee reputed the chiefest of all our men . For who more learned then this man ? who more exercised in diuinity , and in humanity ? For verily he did with a certaine admirable capacity of vnderstanding , vnderstand & compasse al Philosophy , and all the sects of the Phylosophers , the authors & abettours of the sects , and all their doctrines , and all manner of stories and studies . And did hee not excell for a wit so graue and vehement , as that he propounded almost nothing to himselfe to vanquish , which he did not either breake into with acutenesse , or strike out with weightinesse . Moreouer , who can expresse the praises of his speech ? which was replenished with such , I wot not what , vrgent arguments , as that whom he could not perswade , he forced to consent vnto him : whose sentences were almost as many as words : and as many victories as * reasons . This knew the Martionists , Apelles , the Praxeans , Hermogenes , the Iewes , Gentiles , Gnostickes , and the rest , whose blasphemies he ouerthrew with his manifold & great volumes , as with certaine lightenings . And yet this man also , I say , this Tertullian being vnmindfull of the Catholicke doctrine , that is , the vniuersall and ancient faith , and much more eloquent , thē happy , changing his iudgment afterwards wrought that at last , which the blessed Confessour Hilarie writeth of him in a certaine place ; By the error ( quoth he ) which he fell afterwards into , he made the workes , which he wrote well , to loose their reputation . And hee himselfe was also a great temptation in the Church . But of him I will say no more . This thing I will onely mention , that , because hee did against the commandement of Moses affirme that the new braine-sicke doctrines of Montanus arising in the Church , and that those madde conceits of a mad women , euen the dreames of an vpstart doctrine , were true prophecies , he did deserue that it should be said of him also and of his writings ; If a Prophet shall arise among you . And againe . Thou shalt not heare the words of that Prophet . Why so ? Because , saith he , the Lord your God tryeth you , whether you will loue him , or not . By these therfore so many , and so great examples in the Church , and by the rest of that nature , we ought euidently to marke , and to know more clearely then the light , that if euer any teacher in the Church shall wander from the faith , the prouidence of God doth e suffer it to be done for our tryall to proue , whether we loue the Lord our God with all our heart , and with all our soule , or no. CHAP. 25. VVHich things , seeing they so stand , he is a true and right Catholicke , who loueth the truth of God , the Church , the body of Christ , and who preferres nothing to Gods Religion , nothing to the Catholicke faith , not the authority , not the loue , not the wit , not the eloquence , nor the philosophy of any man : but contemning all these things , and abiding firme and stedfast in the faith , doth iudge that , whatsoeuer he shall vnderstand to bee vniuersally held of old of the Catholicke Church , himselfe should hold and beleeue alone : but whatsoeuer nouell and strange doctrine hee shall perceiue to bee priuily brought in after by any one besides , or against the iudgement of all the Saints , hee knowes that it belongs not to religion , but rather to tentation . And is also especially by the speeches of the blessed Apostle Paul instructed : for this is that , which hee writeth in his first Epistle to the Corinthes : There must bee , saith he , heresies euen among you , that they , which are approued among you , might be knowen . As if hee should say ; for this cause the Authors of heresies are not presently rooted out by God , that they , which are approued , might be seene : that is , that it might appeare , how sure , faithful and constant a louer of the Catholick faith euery mā is . And in truth , when euery nouelty cometh vp , the weightinesse of the Corne , and the lightnesse of the Chaffe is presently perceiued : at which time that is easily shaken frō the Floore , which was held with no weight within the Floore . For some doe forthwith flye quite away , but others being onely driuen out , doe both feare to perish , and blush to returne , being wounded , halfe dead , and halfe aliue : as haiung drunke such a quantity of poyson , as neither kild them , nor was digested , as would neither make them dye , nor suffer them to liue . Oh miserable condition , with what waues of care , with what whirlwinds are they tossed ! For somtimes , which way the wind shal driue thē , they are carried with a violent error : sometimes returning to themselues , they are beatē back like cōtrary waues : somtimes by rash presumptiō they allow of those things , which seeme vncertaine : sometimes also through a reasonlesse feare they are afraid of those things , that are certaine : being vncertaine which way to go , which way to returne : what to follow , what to fly , what to hold , what to let go . Which afflictiō verily of a doubting & wauering hart is the medicine of Gods mercy towards them , if they would be wise . For therefore are they tossed , beaten , and almost killed with sundry tempests of thoughts , out of the most i quiet hauen of the Catholike faith , that they might let downe the sailes of a proud spirit spread out on high , which they did wickedly spread open to the winds of nouelties , and that they might retire and keep themselues within the most faithfull station of their gentle and good mother , and first vomit vp those bitter and troubled waters of errours , that they might bee able o afterwards to drinke of the streames of liuing and springing water . Let them vnlearne that well , which they did not well to learne : and let them receiue by the vniuersall doctrine of the Church , what may bee vnderstood : and what may not , let them beleeue . CHAP. 26. WHich things seeing that they are thus , reuoluing and recounting the same things oftentimes , I cannot sufficiently wonder that the madnesse of some men , that the vngodlines of their blinded vnderstanding , and lastly , that their lust of erring is so great , that they are not contented with the rule of beleeuing , which of old was once deliuered and receiued , but that they do dayly hunt after change of nouelties , & euer delight to put some new matter to religion , to change & take away : as though it were not an heauenly doctrine , which sufficeth to haue beene once reuealed , but an earthly institution , which could not otherwise bee perfited , but by continuall correction , or rather reprehension : albeit the Oracles of God cry out ; Thou shalt not remoue the ancient bounds , which thy Fathers haue set : And , Thou shalt not iudge aboue , or more then the Iudge : And againe , Hee that breaketh the hedge , a Serpent shall bite him : And that of the Apostle , wherewith all the wicked nouelties of all heresies are often cut in peeces , as with a certaine spirituall sword , and are alwaies to be dismembred ; O u Timotheus , keepe that which is committed to thee , and auoid profane a nouelties of words , or vaine bablings , and oppositions of knowledge falsely so called : which while some professed , they haue erred about the Faith. And for all this are there some found of such a marble forehead , so impudent without all shame , and of such an adamant like obstinacy , as which would not yeeld to such heauenly speeches of so great importāce ? which would not faint vnder such heauy weights ? which would not be broken in peeces with such mighty hammers ? finally , which would not be bruised with so great lightnings ? Auoid , quoth he , profane nouelties of words . He did say Antiquities , hee said not old : Yea hee doth plainely shew , what should follow on the contrary , For if Nouelty must bee auoided , then Antiquity is to be maintained . And if Nouelty be profane , then Antiquity is sacred . And oppositions , quoth he , of knowledge salsly so named . A false name indeed is vsed among the doctrines of heretiques , that ignorance might bee coloured with the name of knowledge , and mystinesse with the name of cleerenesse , and darknesse with the name of light . Which , quoth hee , while some professed , they haue erred concerning the faith . What was that , which whiles they did professe , they fell away , but a new , I wot not what , and vnknowne doctrine ? For you might heare some of them say : Come , O yee foolish and wretched men , who are commonly called Catholicks , and learne the true faith , which none , but we , doth vnderstand , which many by-past ages hath ben concealed , but was of late reuealed & disclosed : but learne ye by stealth , and secretly , for it shall delight you . And in like manner , when ye haue learned it , teach it closly , least the world doe heare it , least the Church take knowledge of it . For it is granted but to a few to conceiue the secret of so great a mystery . Are not these the words of that Harlot , which in the Prouerbs of Salomon calleth them that passe by the way , which goe right on their way ? Who so is , quoth shee , the simplest among you , let him turne into me . And thē that , are voyd of sense , she exhorteth , saying : do yee gladly touch hidden bread , and drinke ye sweete water i by stealth . And what followes ? But hee knowes not , quoth he , how that o Earthlings do perish at her house . And who are those earthly men ? Let the Apostle declare , euen they , saith he , which haue * erred about the faith . CHAP. 27. BVt it is worth the labour diligently to entreate of all that place of the Apostle . O Timotheus , saith he , keepe that , which is committed to thee , auoiding profane nouelties of words . O : this exclamation betokens , both foreknowledge , and charity also : for hee did Foresee the errours , that were to be , for the which he was also Grieued aforehand . Who is Timotheus now at this day ? but either the Vniuersall Church , or specially the whole company of Priests or Bishops , who should either haue themselues , or instill and teach vnto others the whole knowledge of Diuine worship . But what meaneth this , keepe that , which is committed to thee ? Keepe it , saith he , for feare of Theeues , for feare of enemies : least , whiles men do sleepe , they should sow their darnall vpon that good seede of wheate , which the Sonne of man had sowne in his Field . Keep , quoth he , that which is committed to thee . What is that , which was Committed ? That is to say , that wherewithall thou art put in trust , not that which thou hast deuised ; that , which thou hast receiued , not that , which thou hast inuented : a matter not of wit , but of doctrine : not of priuate vsurpation , but of publique tradition : a thing , that was brought vnto thee , and not which commeth from thee : as in which thou must not bee an Author , but a Keeper : not an Ordainer , but a Follower : not a leader , but one that is led . Keep , saith he , that which is committed : keepe the Talent of the Catholicke Faith , inuiolated & vncorrupted . That which is committed to thy trust , let it remaine in thy possession , let it be deliuered of thee . Thou hast receiued Gold , repay Gold : I will not that thou shouldest bring mee one thing for another : I would not that instead of gold thou shouldest either impudently put lead , or deceitfully brasse : I respect not the colour of the gold , but the nature surely . O Timotheus , O Priest , O Treatiser , O Teacher , if the gift of God shall make thee fit , be thou for wit , exercise , and doctrine a Bezaleel of the spirituall Temple , in graue the precious gemmes of Diuine doctrine , fit them faithfully , adorne them discretly , adde lustre , fauour and comlinesse . Let that bee through thine exposition vnderstood more cleerely , which was before beleeued more obscurely . Let the posterity reioyce that that was vnderstood by the meanes of thee , which antiquity before did reuerence being not vnderstood : the same things which thou hast learn'd , do thou teach so , that , although thou speakest * newly , yet not new things . CHAP. 28. BVt it may be some mā saies : what ? shall there then bee no progresse made of religion in the Church of Christ ? Let there bee made verily , and as much as may be . For who is he , that is so spitefull to men , and so hatefull to God , as that goes about to prohibite that ? But yet let it be so , that it may be indeed a proceeding , & not a changing , of the Faith. For that is to o profite , that euery thing bee increased in it selfe : but that is changing , when a thing is altered from one thing to another . It behoueth therefore , that the vnderstanding , knowledge , and wisedome , as well of each as of all , as well of one man as of the whole Church should by the degrees of ages and times increase , and profite much and greatly : but yet in their owne kind onely : to wit , in the same doctrine , in the same sense , and in the same iudgement . CHAP. 29. LEt the religion of soules resemble the state and nature of bodies , which although in the processe of yeares they declare and finish their proportions and degrees , yet do they continue still the same , which they were at first . There is much difference betwixt the flower of Child-hood , and the ripenesse of Old-age : but yet the very self-same men become old , which had bene yong : that albeit the very state and quality of one and the same man bee altered , yet is he neuerthelesse one and the same nature , one and the selfe-same person . The members of sucking children are small , but of young men great : yet are they the very selfe-same . As many as are the ioynts of little ones , so many are there of men : and if those be any which come forth in riper yeares , they be now already planted in the nature of the seede : so that no new thing comes out in old men after , which did not now before lye within them hid in their childhood . Whence it is manifest , that this is the lawful and right Rule of profiting , that this is the certaine and most excellent order of increasing : if so be that the number and degrees of age do alway discouer those parts and formes , when wee are greater , or elder , which the wisedome of our Creator did forme before , when wee were little . If that the shape of man should afterwards be changed into the shape of another kinde , or if at the least wise the number of the members should be increased or decreased , the whole body must of necessity either perish , or become monstrous , or at the least be weakened . So also it is fitting that the doctrine of Christian religion should follow these rules or fashions of increasing : namely , that it should bee strengthened by yeares , inlarged by time , & extolled with age : but yet remain incorrupted and pure , and bee compleat and perfect in all the measures of her parts , and in al her owne members , as it were , and senses : as which more ouer admitteth no change , no losse of property , nor indureth any variety of definition . CHAP. 30. FOr examhle sake : our Elders sowed of old the Wheaten seedes of the faith in this Corne field of the Church : it is vniust , and vnbeseeming , that wee their Posterity instead of the naturall and true Wheate , should make choice of the Cockle of errour put into the roome thereof . But this rather is right and agreeable , that the beginnings and the endings being correspondent to each other , we should reape and enioy of the increasings of a wheaten institution the fruit or graine also of wheaten doctrine : that whenas somthing out of those beginnings of the seeds is by processe of time shot vp , it may now both o flourish , and be trimmed vp by husbanding : yet so as that nothing of the property of the sprout bee changed : though forme , shape , and distinction bee added , that yet the nature of euery kinde abide the same . For God forbid , that those rosy plants of Catholicke iudgment should bee turned into Thistles & Thornes . Farre be it , I say , that in this spirituall Paradise Darnell and Woolfe-bane should all vpon the sudden come from the sets and shootes of Cynnamon and Balme . Whatsoeuer therefore is faithfully sowen of the Fathers in the Church , which is Gods u Husbandry , it behooueth that by the labour of the children the very same should be husbanded and lookt vnto : it is fitting that the very same should flourish and ripen , that the same should grow , & come to perfectiō . For it is lawfull that those ancient doctrines of heauenly Philosophy , should in processe of time bee exactly handled , trimmed , and polished but it is vnlawful that they should be changed , it is vnlawfull to mangle and to maime them . They may lawfully receiue clearenesse , light , and distinction : but it is needfull that they should reteine fulnesse , soundnesse , and property . CHAP. 31. FOr if this licentiousnesse of wicked deceit be once permitted , I tremble to vtter what great danger may ensue of rooting out , and abolishing of religion . For when any part of the Catholicke doctrine shall be reiected , others also , and others after them , one after another , will now as it were by custome and lawe be reiected and done away . Moreouer also , when the parts are each of them seuerely reiected , what will follow at the last , but that the whole should in like manner be refused ? Yea , and contrariwise , if nouelties shall begin to be mingled with antient doctrines , and forreine with domesticall , and profane with sacred , it cannot be but that this fashion will spread it selfe ouer all , that nothing in the Church wil hereafter bee left vntouched , nothing sound , nothing vncorrupted : but that the a Stewes of wicked and filthy errours should afterwards be there , where there was aforetime the Sanctuary of the chast and vndefiled truth . But let godly deuotion driue this wickednesse from mens minds , and let this rather bee the fury of the wicked . CHAP. 32. BVt the Church of Christ , being a diligent and wary Keeper of the Doctrines , that are cōmitted to her , doth alter nothing in them at any time , diminisheth nothing , addeth nothing : shee cuts not off things , that are necessary , she ads not things superfluous , she looseth not her owne , she vsurps not strangers : but this one thing she studies with all diligence , namely , that by handling the antient doctrines faithfully and discreetly , she might perfit and polish those , if any , that haue bene shaped and begun of old : and if any be already perfectly declared and made manifest , that she might confirme & strengthen them : and that , if any be now confirmed and defined , she might conserue and keepe them . To conclude , what else did she euer labour by the Decrees of Councels , then that the selfe-same thing , which was * simply beleeued afore , might more carefully bee beleeued after ? that the very same thing , which was more slackly preached before , might be more diligently preached after ? that the very same thing , which was more carelesly kept before , might more carefully be husbanded after ? This thing , I say , she hath aimed at alwayes , and at nothing else , being stirred vp with the nouelties of Heretiques . The Catholicke Church be the decrees of her Councells hath done nothing , but that , what she had receiued before of the Elders onely by tradition , she might moreouer set the same thing downe in hand-writing for those also , that shold come after : comprehending a great deale of matter in a few words , and commonly expressing the thing by some conuenient new tearme for the clearenes of vnderstanding , and not for any new meaning of the Faith. CHAP. 33. BVt let vs returne vnto the Apostle : O Timotheus , saith he , keepe that , which is committed to thee , auoiding the profane nouelties of words : Auoid them saith he , as a Viper , as a Scorpion , as a Cockatrice : that they may not smite thee , not onely by touching , but by sight also , and by breathing . What is it to auoid ? Not to eate meate with such an one . What meaneth this , Auoide thou ? If there come any vnto you , saith Saint Iohn , and bring not this doctrine . What doctrine meanes he , but the Catholicke and vniuersall , which both continueth by an vncorrupted tradition of the truth one & the same throughout all succeeding ages , and shall continue for euer and for euer , without end ? But what followeth ? Do not , quoth he , receiue him to house , neither bid ye him God speede . For he , that biddeth him , God speed , is partaker of his euill deeds . Profane nouelties of words , saith Paul. What is profane ? Such as are altogether voyde of holinesse and o religion : vtterly strange from the bosome of the Church , which is the temple of God. Profane nouelties of words , saith he : nouelties of words , that is , of doctrines , * things , opinions : which nouelties are contrary to antientnesse , to antiquity . Which if they should be receiued , it cannot bee , but that the Faith of the blessed Fathers should be violated either all , or for a great part thereof at least : it must needs bee , that all the faithfull of all ages , all the Saints , all the chaste * the continent virgines , that all the Cleargy , Leuites , and Priests , that so many thousands of Confessors , so great armies of Martyrs , so great an assembly and multitude of cities and people , that so many Islands , Prouinces , Kings , Nations , kingdoms , countries , and finally , that now almost all the world , being incorporated into Christ the Head by the Catholicke faith , it must needs bee , I say , that all these aforesaid , should be said to haue beene ignorant for so long continuance of time , to haue erred , to haue blasphemed , and not to haue knowen what they should beleeue . CHAP. 34. AUoid , saith he , profane nouelties of words : which to receiue and follow was neuer the propertie of Catholickes , but alwayes of Heretickes . And in truth , what heresie was there euer , which did not spring vp vnder a certaine name , in a certaine place , and at a certaine time ? Who euer brought vp heresies , but which first separated himselfe from the viuersall and antient consent of the Catholicke Church ? Which that it was so , examples shew most cleerely . For who euer before that prophane Pelagius presumed that the power of Free-will was so great , that hee did not thinke that the grace of God was necessary to helpe it in good thngs in euery act ? Who euer before Celestus his prodigious discipline denyed that all mankind was guilty of Adams transgression ? Who before sacrilegious Arrius dared to diuide the vnity of the Trinity , who durst confound the Trinity of vnity before wicked Sabellius . Who before most cruel Nauatianus affirmed that God was cruell , for that he had rather the death of him , that dyeth , then that he should returne and liue ? Who before Simon the Magitian , whom the Apostle e cursed , from whom that whirle-poole of filthinesses flowed by a continual and hidden succession , euen vnto Priscilianus the last and hindermost , ( who I say , before that Simon ) durst affirme that God the Creator is the author of euils , that is , of our abhominable acts , impieties , and wicked enormities ? For he did auouch , that God himselfe did with his owne hands create the nature of men so , as that by reason of a certaine proper motion , or impulsion of a certaine necessary will , it could doe nothing else , it could will nothing else , but commit sin : because it being chafed and inflamed with the furies of all vices , it is carried by an vnsaciable desire , into all the gulfes or whirlepits of dishonest and filthy facts . Innumerable examples there are of the like nature , which for breuity sake we pretermit : by al which yet we haue euidently and clearely inough shewed , that this with almost all heresies , is solemne , as it were , and i according to Law , to delight alwaies in prophane nouelties , to contemne the ordinances of Antiquity , and through oppositions of knowledge , falsly so tearmed , to make ship-wracke from the faith . On the contrary also , this is almost proper vnto Catholickes to keep those things , * which were left in the custody of the holy Fathers , and were committed to them , and to condemne prophane nouelties , and , as the Apostle sayd , and sayd againe : If any shall preach otherwise then that which was receiued , to Anathematize or curse him . CHAP. 35. HEere some man perhaps may aske , whether Heretickes also do vse the testimonies of the holy Scripture . Indeed they vse thē , and in truth with vehemency : for you may see thē flie through all & euery booke of the word of God , through the bookes of Moses , and of the Kings , through the Psalmes , Apostles , Gospels , Prophets . For whether it bee amongst their owne Followers , or with others : whether priuately , or publickly : whether in Sermons , or in Bookes : whether at Banquets , or in the streetes : they neuer almost vtter any thing of their owne , which they labour not also to shadow with their words of the Scripture . Reade the pamphlets of Paulus Samosatenus , of Priscillian , Eunomius , Iouinian , and the rest of those o Plagues : you may see an infinite masse of examples , that no page welneere escapes , which is not painted and colored with the sentences of the Old , or New Testament . But they bee so much the rather to bee taken heede of , and feared , by how much the more closely they lurke vnder the shadowes of Gods word : For they know , that their stinking errours would not quikly bee pleasing almost vnto any man , if they should bee vented barely , and as they are in their owne nature : and therefore they bespice them ( as it were ) with the word of God , that he , which would easily despise the errour of man , might not easily contemne the Oracles of God. They doe therefore , as those are wont , which being to giue some bitter potions to children for to drinke , doe first rub their mouthes about with honey : that the silly little ones , hauing before felt the sweetenesse , might not be afraid of the bitternesse . Which thing they also are carefull of , which set the names of medicines vpon ill hearbes and hurtfull u syrrops : that almost no body would suspect poyson , where he read a remedy written ouer . CHAP. 36. FInally , our Sauiour also cried out for the same thing . Beware yee of false Prophets , which in sheepes cloathing come vnto you : but inwardly they are rauening Wolues . What is sheepes cloathing , but the sentences of the Prophets and Apostles , which they with a certaine sheepe-like sincerity haue wouen as certaine fleeces for that immaculate Lambe , which taketh away the sinnes of the world ? Who are rauening Wolues , but the sauage and rauening opinions or conceits of heretickes , which alwaies annoy the Foldes of the Church , and rend assunder the Flocke of Christ , on what part soeuer they are able . But that they may steale more slily vpon the vnwary sheepe , retaining still their woluish cruelty they lay aside their shape of a Wolfe , and wrap themselues within the sentences of the holy Scriptures , as it were , within certaine Sheepe-skinnes : that when a body hath felt afore the softnesse of the wooll , hee might not bee afraid of the bitings of the teeth . But what saith our Sauiour ? Yee shall know them by their fruits . That is , when they shall begin not only now to vtter those sayings , but also to expound them : nor as yet to cracke of them only , but also to interpret them : then that bitternesse , thē the sourenesse , and madnesse is perceiued , then this new deuised poison will bee breathed out , then are prophane nouelties disclosed , then may ye see the bounds of the Fathers to be remoued , the Catholicke faith to be then but chered , and the doctrine of the Church torne in peeces . CHAP. 37. SVch were they , whom the Apostle Paul reproueth in his second Epistle to the Corinthes , saying : For such false Apostles , saith hee , are crafty , workmen , transforming themselues into Apostles of Christ . What meaneth this transforming themselues into the Apostles of Christ ? The Apostles alledged examples of the o Law of God , and so did they : The Apostles cited the authorities of the Psalmes , and so did they : the Apostles produced the sayings of the Prophets , euen so did they too , not a iot the lesse . But when they had begun to expound those sentences diuersly , which they had alike alledged : then were the simple Apostles discerned from the subtill Apostles , the sincere from the counterfeite , the right from the peruerse , and finally , the true from the false . And no wonder , quoth he : For u Sathan himselfe transformeth himselfe into an Angel of light : it is no great thing therefore , though his Ministers bee transformed as Ministers of righteousnesse . Therefore by the Apostle Pauls doctrine , so often as euer either false Apostles , or false Prophets , or false Teachers all edge the sentences of Gods word , with the which being vnderstood amisse , they seeke to maintaine their owne errors , there is no doubt but that they follow the crafty deuises of their Author : which he would neuer without doubt deuise , but that hee knowes , that there is no way at all more ready to deceiue , then that , where the deceit of a wicked errour is vnderhand introduced , There the authority of Diuine sentences should bee pretended . But some man will say : how is it proued , that the Diuell is wont to vse proofes of holy Scripture ? Let him read the Gospels , in the which it is written ; Then the Diuell tooke him , that is , the Lord and Sauiour : and set him vpon a pinacle of the Temple , and said vnto him , If thou be the Son of God , cast thy selfe downe : For it is written , that hee hath giuen his Angels charge ouer thee ( to keepe thee a in all thy waies : ) and with their hands they shall lift thee vp , least it may bee thou shouldest dash thy foote against a stone . What will this Fiend do to silly men , that set vpon the Lord of glory with testimonies of Scripture . If , quoth hee , thou be the Son of God cast thy selfe downe . Why so ? For , saith he , it is written , The doctrine of this place is to bee diligently marked , and reteined of vs , that , when we shall see some alledge the words of the Apostles or Prophets , against the Catholicke Faith , we should in no wise doubt : considering such a remarkeable example of Euangelicall authority , that the Diuell speaketh by them . For as then the c Head spake to the Head , so now also the Members speake vnto the Members : to wit , the members of the Diuell , to the members of Christ , the vnfaithfull to the faithfull , the sacrilegious to the religious ▪ finally , Heretiques to Catholickes . But what I pray you , saith hee ? If , quoth he , thou bee the Sonne of God , cast thy selfe downe . That is to say , thou wilt be the Son of God , and wilt receiue the inheritance of the kingdome of heauen , Cast thy selfe downe : that is , throw thy selfe off from the doctrine and tradition of this high Church , which is also counted the Temple of God. And if any man should aske some hereticke which perswades him to doe thus : How dost thou prooue , vpon what ground dost thou teach , that I ought to forsake the vniuersall and ancient faith of the Catholicke Church ? Hee would presently answer : For it is written . And forthwith hee prepares a multitude of testimonies , examples , and authorities , from the Law , frō the Psalmes , from the Apostles , from the Prophets , through the which being after a new and naughty manner interpreted , the vnhappy soule might bee plunged headlong into the gulfe of heresie . And now with those promises following the hereticks are wont to deceiue vnwary men . For they presume to promise and to teach . That in their Church , that is , in the conuenticle of their communion , there is a great , and special , and in truth a certaine personall grace of God , so as that they , whosoeuer they bee , that are of their company , without any labour , without any study , without any trauell , though they neither seeke , nor aske , nor knocke , are yet for all that so ordered by God , that being lifted vp in the hands of Angels , that is , being preserued by Angelicall protection , they can neuer dash their foote against a stone , that is , they can neuer be scandalized , or offended . CHAP. 38. BVt some man doth say ; If the Diuel and his Disciples do vse Diuine speeches , sentences , and promises , amongst whose Disciples some are Fals-apostles , & False-prophets , and False-teachers , and all of them generally heretiques : what shal Catholicke men , and the Children of the Church our Mother , do ? How shall they discerne the truth in the holy Scriptures from falsehood ? Surely they shall haue speciall care to doe this , which wee haue in writing set downe in the beginning of this aduertisement to haue beene deliuered vnto vs by holy and learned men : namely , that they doe interprete the holy Scriptures according to the traditions of the vniuersall Church , and by the rules of Catholicke doctrine : wherein also it is necessary that they follow the vniuersality , antiquity and consent of the Catholique and Apostolique Church . And if at any time a part shall rebell against the whole , if nouelty shall thwart antiquity , if the dissention of one , or of some few erronious persons , shall crosse the consent of all , or surely of the greatest number of Catholickes , let them preferre the soundnesse of the whole to the corruptnesse of a part : in the which same vniuersall body , let them make more account of religious antiquity , then of profane nouelty : & in like manner in the same antiquity , let them first and foremost , afore all thinges preferre the generall decrees , if there be any , of an vniuersall counsell , vnto the rashnesse of one , or of some very few . Then secondly , if that be not , let them follow , which is the next thing to it , the iudgements of many & great Teachers , that are agreeable one vnto another : the which being faithfully , soberly , and carefully obserued by the Lords assistance , we shall easily perceiue all the hurtfull errours of the heretickes , which rise vp . CHAP. 39. HEre now I see it meete , that I should shew by examples , how the profane nouelties of Heretickes may bee both found out , and condemned , when the iudgements of ancient Teachers , agreeing one with another , are produced and compared . Which ancient consent of the holy Fathers wee should with great labour search out and follow , yet not in all the petty questions of Gods word , but onely , at the leastwise especially , in the rule of faith . But neither are heresies alwaies , nor all of them thus to be impugned , but those onely that are new and fresh : namely when as they doe first arise , before they falsifie the Rules of the ancient faith , whiles they bee let with the straitnesse of the time it selfe , and before that , the poyson spreading it selfe farther about , they do attempt to corrupt the writings of the Elders . But heresies that haue gathered much ground , and are waxen old , must not this way be assailed , because that by reason of long continuance of time , they haue had opportunity offered them , a great while to * steale the truth . And therefore it behooueth vs either to confute those more ancient wicked Schismes or Heresies by no meanes , but by the sole authority of the Scriptures , if neede be , or else verily to auoid them , being now of old confuted & condemned by the generall Councels of Catholike Priests . Therefore so soone as the rottennesse of euery wicked errour beginnes to breake out , and to steale for the defence of it selfe certaine sentences of Gods word , and to expound them falsely and deceitfully : the sentences or iudgements of the Elders are presently to bee gathered together for to interpret the * Canon , by the which that nouell , and therefore profane opinion , whatsoeuer it be which shall start vp , may without any coyle presently be descried , & without any retractation condemned . But the iudgements of those Fathers onely are to be compared together , which liuing , teaching & cōtinuing , holily , wisely , & cōstantly in the Catholike Faith and Fellowship , obteined either to dye faithfully in Christ , or to be slaine happily for Christ . Whom to notwithstanding we must giue credit with this condition , that , that be accounted vndoubedly true , certaine , and sure , whatsoeuer either all of them , or the most , haue manifestly , commonly , and constantly with one and the same meaning , as in a certaine vnanimous Councell of Teachers , confirmed and established by receiuing , holding and deliuering it . But whatsoeuer any man shall conceite or thinke otherwise then all men , or else contrary to all men , though he be ( o ) holy and learned , though * he be a Bishop , though he bee a Confessour and Martyr , let it be put apart from the authority of the commune , publicke and generall iudgement , amongst proper , hidden and priuate opinions : and let vs not with very great hazzard of our soules , after the wicked fashion of Heretiques , & Schismatiques , follow the nouell errour of one man , forsaking the truth of Catholike doctrine . CHAP. 40. THE holy and Catholicke consent of which blessed Fathers , least any man should vnaduisedly , it may be , thinke for to contemne , the Apostle saith in the first epistle to the Corinthians : And God indeede hath ordeined some in the Church : as first Apostles , of which ranke he himselfe was one : secondly Prophets , as we reade in the Acts of the Apostles that Agabus was : thirdly Teachers , which are now called Treatizers , Tractators , which by this same Apostle are sometimes called Prophets , because they open the mysteries of the Prophets to the people . Whosoeuer therefore doth contemne these men , being set by God in sundry ages and places in the Church of God , whiles in the name of Christ they do determine or iudge some one thing according to the meaning of the Catholicke doctrine , he doth not contemne Man , but God. And from whom , that no man should dissent , whiles with one consent they speake the truth , the same Apostle doth very earnestly desire , saying : Now I beseech you , Brethren , that ye All speake one thing , and that there be no Schismes or dissentions among you : but be ye knit together in the same mind , and in the same iudgement . If so be that any man shall goe from their commune iudgement , he shal heare what the same Apostle saith ; God is not the God of dissention , but of peace : that is to say , he is not his God , which departeth from them , that doe ioyntly consent vnto the truth , but theirs , that continue peacably consenting with them : as , saith he , I teach in all the Churches of the Saints , that is , of the Catholickes : which Churches are therefore holy , because they abide in the fellowship of the faith . And least any perhaps , the rest beeing vnregarded , should arrogate to bee heard himselfe alone , and that he alone should be beleeued , he saith a little after : Came the word of God out from you ? either came it vnto you onely ? And least this should as it were for fashion sake be receiued , he hath added , saying , If any man thinke himselfe to be a Prophet , or Spirituall , that is , a teacher of spirituall things , let him be with all diligence a louer of equality and vnitie : that in truth he do neither preferre his own opinions to the rest , and that he go not from the iudgements of all . The commaundements of which things he which knowes not , saith he : that is , hee which either learnes them not beeing vnknowne , or which contemnes them being knowne , he shall not be knowne , that is , he shal be counted vnworthie to be by God respected among them , that are knit together in the faith , and made equall by humilitie : then which euill I wot not whether any cā be thought to be more grieuous . Which yet we see to haue befallen , as the Apostle threatned , that Pelagian Iulianus , who either neglected to agree in iudgement with his Fellows , or else presumed to diuide himselfe from them . But it is now time , that we should produce that example promised , wherein and after what manner the iudgements of the Fathers are gathered together , that by them the Rule of ecclesiasticall faith might be established by the decree and authority of a Councel . Which that it may be done more handsomely , let this be the end now of this Aduertisement : that we may begin the rest of the things that follow with another beginning . The second Aduertisement hath fallen betweene , neither hath any thing more thereof remained , then the last parcell , that is , onely a briefe rehearsall of that , which hath bene more largely handled , which is also added after . CHAP. 41. THe which things seeing they thus stand , it is nowe time , that we should rehearse the summe of those things in the end of this second Aduertisement , which haue ben spoken of in these two . We haue sayd before that this hath euer bene , and is also at this day the custome of Catholickes to proue the true saith these two wayes : First , by the authority of Gods word : Secondly , by the tradition of the Catholike Church : not because the word alone is not sufficient of it selfe for all matters , but because many , whiles they expound the Scriptures , as they list themselues , they conceiue sundry opinions , and errors . And therefore that it is necessary , that the interpretation of the heauenly Scripture should bee directed by the alone Rule of Ecclesiastical iudgement or vnderstanding : especially , in those questions at least , on which the grounds of all the Catholicke doctrine are layed . In like maner we haue sayd , that we should againe haue regard in the Church her-selfe vnto the consent of All in generall , and also of Antiquity , least we should either bee broken off from the whole body ( of the Church ) being vnited and coupled together , and so become Schismatickes , or else be cast head-long from the antient religion into nouell heresies . We haue also sayd , that in the very antiquity of the Church , two certaine things are earnestly and carefully to be obserued , to which all , that would not be Heretiques , should throughly cleaue : first , if any thing hath bene of antient time decreed of all the Priests of the Catholicke Church by the authority of a generall Councell : secondly , if any strange question should arise , when that in no wise might be found , that recourse should be had to the iudgements of the holy Fathers , of those onely , which in their times and places conteining all of them in the vnity of fellowship and of the Faith , were commendable Teachers . And that , whatsoeuer they should be found to haue held with one meaning and consent , that it should without any scruple be iudged of the Church to be true and Catholicke . CHAP. 42. VVHich-least we should seeme to set abroach through our owne presumption rather , then by Ecclesiasticall authority , we haue vsed the example of an holy Councell , which was held almost three yeares since at Ephesus in Asia , those most excellent men Bassus and Antiochus being Consuls . Where when there was dispute about the confirming of the Rules of Faith , least perhaps any profane noueltie should steale in there after the manner of the ( o ) Ariminian Councels vnfaithfull dealing , this seemed to all the Priests , which had come thither to the number almost of two hundreth , to be a thing most Catholicke , most commodious , and best to be done , that the iudgements of the holy Fathers should be brought foorth and shewed , of whom it should be manifest that some were Martyrs , others Confessors , but that all had bene and had continued Catholicke Priests : that so by their consent and decree the religion of the ancient doctrine might well and solemnly be confirmed , and the blasphemy of wicked nouelty condemned . Which when it was so done , then was that foresaid Nestorius iudged contrary to Catholicke Antiquity , but blessed Cyril to consent * vnto it . And that the truth of those things might in no wise be called into question , we haue also shewed the names and number ( though we had forgotten the ranke ) of those Fathers according to whose order therein concording and vnanimous iudgement both the sentences of holy Writ were expounded , and the rule of diuine doctrine established . Whom for the strengthening of our memorie it is not superfluous here also to recite . These therefore are the men , whose writings , either as of Iudges , or as it were of Witnesses , were in that Councell shewed and recited ; S. Peter of * Alexandria , a Bishop , a most excellent Teacher , and a most blessed Martyr : S. Athanasius , a Prelate of the same Citty , a most faithfull Teacher , and a most worthy Confessor : Saint Theophilus , a Bishop of the same Citie too , a man very famous for his religion , life , and learning , whom worthy Cyril did succeed , who doth at this time make the Church of Alexandria famous . And least it should perhaps be thought to be the doctrine of one City & Prouince , there were ioyned also those Lights of Cappadocia , S. Gregory Bishop and Confessor of Nazianzum : S. Basil , Bishop and Confessor of Caesarea in Cappadocia : as also the other S. Gregory Bishop of Nysse , and for his faith , conuersation , vprightnesse , and wisedome , a man most worthy of his brother Basil . But that it might be proued that not Greece alone , or that the East onely , but that the Weasterne and Latine world was alwayes also of that iudgement , certaine Epistles also were there read , written to certaine men by Saint Foelix , a Martyr , and S. Iulius , Bishops of the City of Rome . And that not only the head of the world , but that the sides also might giue testimony to that iudgement , there was taken from the South most blessed Cyprian , Bishop of Carthage , and a Martyr ; and from the North Saint Ambrose , Bishop of Millaine . All these * ten therefore were at Ephesus produced as Teachers , Counsellers , Witnesses and Iudges : whose doctrine , counsell , witnesse and iudgemēt that blessed Synode mainteining , following , crediting , and obeying , did readily , discreetly & vnpartially giue sentence concerning the Rules of Faith. Although a farre greater number of Elders might haue bene ioyned to these , yet it was not needfull : because it was not sitting that the time allotted for that businesse should be taken vp and spent with producing of a multitude of Witnesses , and for that euery man is perswaded that those ten did differ nothing in a maner in iudgement from all their other fellowes . After all which things we haue also annexed the holy iudgement of Cyril , which things are conteined in the ecclesiasticall acts . For after that the Epistle of S. Capreolus , Bishop of Carthage was read , who laboured and intreated no other thing , but that Noueltie being conuinced Antiquity might be beleeued , Bishop Cyril spake and defined to the same effect : the which it seemeth not vnfitting for the matter in hand here also to interpose . For hee saith in the end of the Acts ; And this Epistle which was read , quoth he , of the reuerend & very religious Bishop of Carthage , Capreolus , shall bee faithfully recorded , whose iudgement is manifest : for hee would haue the doctrines of the ancient faith confirmed , but nouell conceipts , and such as are superfluously deuised , and wickedly published , to bee reiected , and condemned . All the Bishops cryed together in signe of approbation ; These are the words of vs all , we do all affirme these things , this is the wish of vs all . And what , I pray you , were the words and the wishes of all , but that That should bee embraced , which was anciently deliuered , and that That should be banished , which was newly deuised ? After which things we wondred at & told of the great humility and holinesse of that Councell , and what a number of Priests there were , the greater part welneere being Metropolitanes , of such knowledge , and so well learned , as that almost all of them were able to dispute of doctrines . Whom when the Congregation being assembled all together might seeme to incourage , to vndertake and to determine something of themselues , yet would they giue nothing , presume nothing , arrogate nothing to themselues at all : but by all meanes prouided , that they might not deliuer any thing to their posterity , which they themselues had not receiued of their Fathers , and that they might not only order the matter well for the present , but giue example also to them , that should suceede , that they also might embrace the doctrines of sacred Antiquity , and condemne the deuises of prophane Nouelty . Wee inueighed also against the wicked presumption of Nestorius , because he boasted that he did first and onely vnderstand the holy Scripture , and that all those whatsoeuer were ignorāt of it , which being teachers before him had handled the Oracles of God ; to wit , all Priests , all Confessors and Martyrs : some of which had explained Gods word , and others had consented or giuen credit to the Explainers of it : and lastly , because he did affirme that the whole Church doth now erre , and that it hath alwaies erred , * which , as to him seemed , had both alwaies followed , and did ( now ) follow ignorant and erroneous Teachers . CHAP. 43. ALl which things , though they cannot plentifully & aboundantly suffice to ouerwhelme and extinguish all prophane nouelties , yet least any thing should seeme to bee lacking , where there is such plenty of proofe to cleare this point , we haue in the last place added a double authority of the Apostlicke See ; namely one of the holy Pope , or o Father Xistus , who like a reuerend man doth at this present aduance the Church of Rome : and the other of his Predecessor of blessed memory Pope Calestine , whose authorities wee haue deemed needfull heere also to interpose . Pope Xistus then saith in an Epistle , which he sent to the Bishop of Antioch , about the cause of Nestorius . Therefore , quoth he , because as the Apostle saith , there is one Faith , which hath euidently preuailed , let vs hold those things that are to be beleeued , and let vs beleeue those things that are to bee held . At the length hee sheweth the things , that are to bee held and beleeued , and saith ; Let no libertie ( quoth he ) bee giuen at all to Nouelty , because it is fitting that nothing should be added to Antiquity . Let the manifest faith and credulity of the Elders be troubled with no mixture of * mire . Speeches altogether Apostolical , in that hee adornes the credulity or faith of the Elders , by comparing it to the Light , for the manifestnesse or clearenesse of it , and describes nouell profanities , ( or prophane nouelties ) by likening them to the mixture of mire . But Pope Caelestine also deales in the like manner , and is of the same iudgement . For he saith in an Epistle which he sent to the French Ministers , reprouing their conniuencie , because they * letting the ancient faith to be iniured through their silence , did suffer prophane nouelties to start vp . Iustly , quoth hee , the matter concernes vs , if we shall nourish an error with holding our peace . Let such men therefore be rebuked , let them not haue liberty of speech at such their pleasure . Some man here may peraduenture doubt , who those may be , whom hee forbids that they should haue libertie to speake what they list , whether the Preachers of Antiquity , or the Deuisers of Nouelty . Let him speake himselfe , and answer the doubting of the Readers . For it followeth : Let Nouelty cease , saith hee , if the case stand thus , that is , if it bee so , that some accuse your Citties and Prouinces to me , because you make them to giue consent to certaine Nouelties through your dangerous winking at them . Let Nouelty therefore cease , saith hee , if the matter stand so , to inuade and incroach vpon Antiquity . This then was the blessed iudgment of blessed Celestine , not that Antiquity should cease to ouerthrow Nouelty , but rather that Nouelty should cease to gather ground vpon , and inuade Antiquity . Which Apostolicke and Catholicke decrees whosoeuer doth gainesay , hee must needs first of al triumph ouer the memory of Saint Celestine , who determined that Nouelty should cease to vexe and inuade Antiquity : and in the second place scorne the decrees of holy Xystus , who iudged that no liberty at all should be granted to Nouelty , because it is meete that nothing shold be added to Antiquity : yea & contemne the determinatiōs of blessed Cyprian , who did greatly extoll the zeale of reuerend Capreolus , because hee desired that the doctrines of the ancient Faith should be confirmed : and that nouell deuises should be condemned : and despise the Counsell of Ephesus also , that is , the iudgements of the holy Bishops almost of all the East , whom it pleased by Gods direction to determine that the Posterity should beleeue no other thing , but that * which the sacred and in Christ vnanimous Antiquity of the holy Fathers had held , and who also with their cryes and exclamations witnessed with one consent , that these are the words of all , that they did all wish this , that they were all of this iudgement : that as almost all Heretickes before Nestorius , despising Antiquity , and desending nouelty should be condemned , euen so Nestorius himselfe also should be condemned as an author of Nouelty , and an impugner of Antiquity , whose consent being inspired by an holy gift and of heauenly grace to whom it is displeasing . What else doth follow , but that he should affirme that the wickednesse of Nestorius was not iustly condemned , and lastly also contemne the whole Church of Christ and his Teachers , Apostles , and Prophets ; but yet especially the Apostle Paul , as certaine filth or off-scourings ? Her , because she neuer departed frō the religion of the saith once deliuered vnto her to be husbanded & carefully lookt vnto : and Him , because he hath written ; O Timotheus keep that which is committed vnto thee , auoiding profane nouelties of words : And also , If any one shall preach vnto you otherwise then that yee haue receiued , let him be accursed . If so be that neither Apostolicall ordinances , nor Ecclesiasticall decrees be to be broken , by the which according to the sacred consent of the vniuersall and ancient Church all Hereticks alwaies , and last of all Pelagius , Celestius , and Nestorius haue ben iustly and worthily condemned , it is necessealy doubtlesse for all Catholickes hereafter , which study to shewe themselues the lawfull Children of the Church their o Mother , that they should sticke and cleaue vnto , and dye in the holy faith of the holy Fathers : and that they should detest , abhorre , inueigh against , and persecute the profane Nouelties of profane persons . These are well nigh the things , which being more largely handled in the two Aduertisments are cōtracted as a recapitulation ought to be , that my memory , for the helping whereof we haue done these things , might bee both * refreshed by being continually put in minde , and not oppressed with wearinesse , caused by long discourses . Trin-vni Deo Gloria . FINIS . LONDON , Printed by NICHOLAS OKES , for LEONARD BECKET , and are to be sold at his Shop , neere the Church , in the Inner Temple . 1611. Notes, typically marginal, from the original text Notes for div A14435-e180 a In Natiu . Dom. Ser. 4. Nisi vna est , fides non est . b Eccles . 10. 15. c Psal . 119. 105. d 2. Tim. 3. 16 e Aug. ep . 48. Audi dicit Dominus , non dicit Don●● &c. f Is . 8. 20. g Per Scripturam Deus loquitur omne , quod vult . Moral . l. 16. c. 16. h Psal . 25. 9. 12. 14. i Ioh. 16. 23. Notes for div A14435-e670 1. Sam. 11. 2. Iohn . 5. 39. o Indeede Christ lay at the Pass . but that he did so at the last Supper , the Scripture sayes not . * Kneeling at Communion , as it is required of the Church of England , lawfull . 1. Cor. 5 , 11. * Ego te non Catilmae aduersus patriā , sed patriae aduer sus Caulinam gonui . Quest . An. * Iam. 4. 6. * 1. Pet 5. 5. Psal . 25. 9. * Psal . 119. 34. 66. Notes for div A14435-e1380 * So called of Lerme , or Lerina , an Iland in the Mediterraneā sea , where he liued . a Deut 32. 7 e Pro. 22. 17. & 3. 1. o This word signifies a pilgrime , or stranger : a word befitting al Christian men : & vnder this name our Author puts forth his Booke , concealing his owne proper name , least the Aduersary should reiect the worke for the workemans sake . Or it may be a read peregrin , a pilgrime or a stranger . Psal . 46. 10. a By , not For : the Ancients knew no merits , but Christs , They preached mercy , not merit . b That is with the helpe of God , for to do a thing in the name of God , is either to doe it to Gods glory : or by his power & authority : or else , as here , by his grace , or with confidence of his assistance , as ● Psa . 20. 5. c Not which himselfe hath forged vpon the anuill of his owne wit. * He meanes especially such as are Saints not in respect , of grace onely , but of place , as Bishops & other Ministers , whose office is holy . d That is their deceit full reasons , wherby they seeke to catch & intangle men . Quest . Ans . Quest . Ans . Quest. Ans . Quest . Ans . Quest. Ans . * Or especiall , duntaxat . * Latini sermonis , that spake the Latine tongue . d Bellona , & Furia were two heathen god desses : the one was ouer war , the other was the mother of fury . c He means Constantius or Valens , or both : who were Arrians both . f Or principall Courtiers . g Antiquity acknowledgeth men liuing to bee Saints : & not dead men onely , as some do , h Heretiks break from their teachers , exorbitate , & go an whoring after the idols of their owne braines . * In sine cap. vlt. Reu. 5. 3. 5. i That is , the holy Scriptures : so called , because it is giuen them to keep , and teach : I meane Ministets , which book is then said to be vnsealed in our Authors sense , when it is violated and corrupted . k That is , the Ministers of the Gospell : so called , because they did offer the people to God , as a sacrifice : killing their flesh with the Word , as with a sacrifycing Knife . l He alludes to the Candlesticke in Exod. 25. m Or ouerthrowen , quasht , stayed , broken , c●nteratur . n Or against the custome & ordin ances contra morem & instituta . Apud Cypri . Lib. 2. Ep. 7. Obiect . Ans . Gen. 9. o By faith is not meant , the gift of faith , but the doctrine : not by which , but which wee do beleeue . a Gal. 1. b 2. Tim. 4. c 1. Tim. 5. d Rom. 16. 17 e 2. Tim. 3. 6. f Tit. 1. 10. 11 g 2. Tim. 3. 8. h 1. Tim. 6. 4 , ● i 1. Tim. 5. 13 k 1. Tim. 1. 19 l 2. Tim. 2. 17 m 2 Tim. 3. 9 o He alludes to Pedlars that go vp and downe to sell their Wares . Gal. 1. 8. Quest . Answer . o He means not Faith , whereby we do beleeue , but which we doe belieue , that is , the doctrine of Faith , which was once for euer deliuered to the Saints , as in Iud. 3. Obiect . Sol. Gal. 1. ● . * Or infectious , contagious . Obiect . Sol. Gal 2. 25. 26. Obiect . Sol : Gal. 5. 16. o There are now two sorts of Catholiks , Christian , & Antichristiā , the former are reall , the other ( as the Iesuits ) are nominall & titular . * He alludeth to that in Act. 9. 15. * This he saith to shew the abhominablenes of their errours . Quest . Ans . Deut. 13. 1. 2 ' a Deut. 13. 2. b Deut. 13. 3. c Or inhibit , hinder , let . * Or teacher . False teachers are called Wolues , because they bite and deuoure the Sheep of Christ with their wicked errours : and like Wolues they are not of the Sheepeheards feeding , but his foes . e He was Bishop of the Sirmitan Church : But a Galatian borne : skilfull in the Greeke and Latine tongues : he fostered a blasphemous error against Christ : and being a man of good parts otherwise , ouerthrew himselfe with pride , ( a moath that frets the cushion in which it bred ) as some Ancients say . f Such an one is euery godly and orthodoxall Bishop , and Pastor : who goes before his fellowes the Sheepe of Christ in life and doctrine , ringging the word of God in their eares : & being at the controll of the chiefe Sheepheard , as well as the meanest in the flock . g Humility is the nurse of verity , pride & curiosity be the founders of heresie . a Christ is called the Word : because he is begotten of the Father , as words are of the mind : and because hee shewes his Fathers mind vnto vs. e Non The●t ocos●sed Christoto●os . Rom. 7. 13. i Lo the fond cōceit of this heretique ! The Colt ruins if he haue the reines . o Not rage but zeale makes him thus to speake . A dog will bawle & bite : a mad dog will not stick to bite his maister , and that which he should not ; & such are false teachers . o Alius & alius , non aliud & aliud . Quest . Ans . Quest. Ans . o Or thus , & is according to knowledge sayd to be created : euen as in , &c u Psal . 22. 16. a Dei non Deitatis : of God , not of the God head : for so hee had no mother . e She was holy not by generation , but by regeneratiō : her Sonne , that tooke flesh of her , gaue grace to her . * Or preach . * At the first sight , before matters were scanned . a He was the sonne of Leonides , who dyed a Martyr vnder Seuerus . e For his fathers goods were consiscated to Seuerus . He cals his pouerty Holy : because it befel him by tyranny for religion sake . Cuius scientiae um Graeel encederent . Obiect . Sol. Obiect . Sol. Obiect . n Mammaa . o So Cicero of Plato l. 1. Tusc . quaest . u He meaneth their authority . Deut. 13. 1. * Or committed , deliuered , addicted , bent . * S. Ierome thinkes not so : vide Epis . ad Panimachium , et Oceanum . * Or conceipts and opinions . sensus . a He meaneth Priscilla , and Maximil a , two Montanists . Deut. 13. 3. e Not cause , but suffer . i A quiēt hauen indeed : for out of this harbour men are either tossed vpon the waues of errour , or swallowed vp . o For a vessell is not capable of wine , till the water or dregs , that filled be emptied out . Pro. 22. 28. Eccles. 8. 17. Ecc. 10. 8. u 1. Tim. 6. 20. 21. a Cainophonias , siue Cenephonias . Pron . 9. 15. 16. i Furtim . o Terrigenae . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Tim. 6. 20. Exod. 36. 1. * Or after a new fashion : Noue , non noua . Quest. Ans . o To proceed or make progresse . o Laetetur , be manured : for laetamen is manure , which being layd on the ground , doth make it flourish . Pallad . lib. 1. vseth this word : In laetandis , inquit arboribus crs tes facicmus . u 2. Cor. 3. 9. a An errour stifly mainteined is a filthy harlot . * Or barely . 1. Tim. 6. 20. 1. Cor. 5. 11. 2. Ioh. 10. 2. Ioh. 11. o Porrò , fiue procul a sano * Or opinion concerning things or matters . * Or the continent , the virgins . e Acts 8. 21. i That is , Heretickes count is a Law , and make it as a Trade . * Or which the holy Fathers left in their custody , Diposit● patrum . Gal. 1. 9. Quest . Ans . o So he calleth pestilent , and pernicious Teachers : whose errors are as plague-soares , rotten and infectious . u Or drugs . Math. 7. 15. Math. 7. 16. 2 Cor. 11. 13. o Or word u vers . 14. 15. Quest . An. Mat. 4. 5. Luk. 4. 9. Psal . 91. 11. a These words are not in the Gospell , though in the Psalme . c That is , the Diuell to Iesus , and Hereticks to true Catholikes . 1 , Tim. 3. 15. Quest. Ans . * He is said to steale the truth , which writhes the Scriptures to his owne opinion or errour , peruerting their meaning . * Or Scriptures . * For the person doth not commend the faith , but faith the person . 1. Cor. 12. 28. Acts 11. 27. 28. 1. Cor. 1. 10. 1. Cor. 14. 33. Uers . 36. Vers . 37. Uers . 38. Which receiued Ualens the Arrian , hauing before condemned him . * Ad verb. to sacred Antiquity . * Perhaps it shold be read Bishop of Alex. for the Comma is wanting in some bookes . * Ad verb. of the sacred number of the Decalogue . * That is , the whole Church . o For Papa , Pope , is Fatheria name of old giuen to other Bishops , thē the Romane . Ephes . 4. 5. * All corrupt cōceits of men are no better then mud , or mine : they are foule & filthy : and therefore to be shunned of such as would not be desiled . * Or forsaking the ancient Religiō through silence . Quest . Ans . * That is , which the holy Fathers agreeing in Christ held of old before . 1. Tim. ● . Gal. 1. o Hee that hath not the Church for his mother , hath not God for his father , nor Christ for his brother . * Or mended , and repaired .