Judgement. SAint Jerom said, Whatsoever he did he still thought that that Voice was still in his Ears, Arise ye Dead, and come to Judgement. St. Jerom used this excellent saying, If my Father stood Weeping on his Knees before me, and my Mother hanging on my Neck behind me, and all my Brothers, Sisters, Children, and Friends howling on every side, to retain me in a sinful Life, I would run over my Father, fling my Mother to the Ground, despise my Kindred and fling them under my Feet, that I may run to CHRIST. Here's Love and Fortitude! CHrisostom says, God had rather Men should love him, than fear him; to be called Father, rather than Master: He wins by Mercy, that he 〈◊〉 not perish by Justice. O 〈◊〉 Godly Man knows how to make 〈◊〉 of Mercies. It was St. Hierom's saying, Dead Flesh is to be cut off for fear of Gangrene. Arias at first was but a Spark, but being not suppressed betimes, proved the Incendary of the whole Church. St. Austin saith, Love is strong as Death; as Death killeth the Body, so Love of Eternal Life kills Worldly Desires and Affections. The Love of Christ being predominant in the Soul, deadens the Affections to any thing else. Christ asked Peter Three Times, Lovest thou me, not for his own Information, but that by his Threefold Profession he might help his Threefold Negation of him. Nicephorus. Good and Wicked Men, and Hypocrites. THey are like True and Counterfeit Money, the one seems to be good, and is not; the other both seems and is good. Ignatius. Chrysostom saith, As a Rock, tho' the Winds blow, and the Waves beat against it, is Immovable; so Faith, grounded on the Rock Christ, holds out in all Temptations, and Spiritual Combats. Chrysologus saith, Neither in the Steel alone, nor in the Flint alone, any Fire can be seen, nor Extracted, but by Conjunction and Collision; so, nor by Faith alone, nor by Works alone is Salvation to be attained, but by joining both together. Alexander of Hales saith, What the Eye is to the Body, Faith is to the Soul, it's good for direction if it be kept well. And as Flies hurt the Eyes, so little Sins, and Ill-Thoughts do the Soul. Divine Love (says Basil) is a never failing Treasure; he that hath it is Rich, and he that wanteth it is Poor. Chrisostom saith, A Bulwark of Adamant is not more impregnable than the Love of Brethren. THE GOLDEN TREATISE OF THE ANCIENT AND LEARNED FAther VINCENTIUS Lirinensis. For the antiquity, and universality, of the Catholic Religion: against the profane novelties of all Heresies: Newly translated into English by A. P. Very profitable for all such as desire in these dangerous times, to embrace the true Gospel of jesus Christ, and to remain free from all infection of false doctrine as in the Preface more at large is declared. ✚ With Privilege. ⸪ TO THE CHRISTIAN Reader zealous of truth, and desirous of Salvation: A. P. wisheth the knowledge of the one in this life, and the fruition of the other in the life to come. IPRESENT thee here (gentle Reader) the ancient french Father Vincentius Lirinensis, attired after the English cut: a book as learned as little, and no less profitable, then pleasant: of small volume, if thou respect the quantity, but of rare prize if thou consider the quality. It entreateth not of gathering & scraping together the pelf of this world, which choketh up the Mat. 13. V 22 Mat. 19 V 24 heavenly seed of God's word, and putteth man in a dangerous state, if we credit him who being rich, for our sake became poor: it disputeth not of ambitious and gallant attire, nor of the art of pampering this corruptible carcase which brought that brave belligod, of Luc. 16 whom we read in the Gospel, to the furious flames and endless torments of Hell fire: it prosecuteth not wicked and wanton discourses, which corrupt good manners, being in very deed the bellows to kindle the coals of carnality, the nurses of unchaste thoughts, and the very bait with which the Devil doth daily angle and catch the unfortunate souls of mortal men. But it handleth that which redoundeth to the benefit of our soul, created to the image of God, and showeth us the way how we may so govern this frail vessel of ours, in the tempestuous Sea of this wicked world, that at last we may safely arrive at the port and harbour of celestial felicity. For if the first step to Heaven is to believe aright, and the foundation and ground of all salvation be faith, as I think no man can doubt, that believeth that there is any God or truth at all, then can not this golden treatise but be acceptable to all such as love jesus Christ, and tender the salvation of their own souls, being as it were the heavenly pillar of fire that Exod. 13 may guide us through the desert of this world, unto the land of promise, and the glittering star to lead us unto Mat. 2 the new borne King of the jews & Saviour of mankind. But to the end that thou mayst more plainly & particularly view the excellency & great necessity of this rare book, and as it were with Moses from the top of Mount Nebo Deut. 34. contemplate the land of Canaan flowing with milk & honey. I will briefly set down such motives as invited me to the labour of the translation, for the self same, as I verily think, cannot but inflame thee to the diligent reading of the same. Three principal reasons then especially moved me. The first was, because it is very ancient, being written above an eleven hundred years past, for it was composed three years after the general Council of Ephesus, as appeareth in the conclusion of the book. And as the Author himself is of great antiquity so is his doctrine more ancient, being the self same which flourished in his time, and came from the Apostles of CHRIST: which thing as it was never of any good man doubted of, so is it also most apparent: First by sound reason grounded in god's word, because when any man writeth aught concerning faith and religion, and the same is not controlled of any of that time, it is an evident argument, that it was consonant to the doctrine then generally taught and received, otherwise those Pastors and Doctors which God (as S. Paul saith) hath given that we be not little ones wavering and be carried about with every blast of doctrine, Ephes. 4 could never have held their peace, but would as the Prophet admonisheth Have cried out, exalted their voice like Esa. 58. a trumpet, as we find in like case, the licentious Nicholaits noted by S. john for their false doctrine: Himineus and Apoc. 2 Philetus reproved by S. PAUL for an error about the resurrection. Secondly 2. Tim. 2. because the author himself doth not only confess the same, in setting down the answer of many excellent holy, & learned men, which lived in his days, nor only because he acknoledgeth that what he hath here written, that he received it from his ancestors, and forefathers, both which he doth in the very first entrance, and generally throughout the whole book: but especially for that towards the latter end he so highly commendeth the general Council of Ephesus, that is the Parliament of the world: which surely he never would have done, had he not joined with them in opinion, concerning faith and religion, and what their opinion was, himself recordeth, for he saith that those Fathers inspired by God decreed that nothing was to be believed, but that which the sacred antiquity of our fore father's agreeing together in Christ, had holden and believed: Which surely is a notable argument, that what faith was by Christ planted, and his Disciples preached, was by them carefully kept and maintained: which thing is especially of us English men to be noted because the first four general councils, amongst which this of Ephesus is one, and the third in order, are worthily allowed by act of Parliament. Wherefore moved with such reasons, we may Anno. 1. Elizabe. without all scruple or doubt, not only read this book but also embrace and entertain it, as the common doctrine of that time, as the religion practised & reverenced in the primitive Church as the faith and belief of the Ephesin Council and so consequently, as the true doctrine of jesus Christ. Now then seeing we live in those days in which so many new sects and doctrines, such strange and monstrous opinions, such superstitious and newfangled devices fly up and down the world, and seeing we are fallen into the latter times in which Men shall heap up to themselves masters according to their own desires, 2. Tim. 4 and shall not endure sound doctrine, but avert their ears from truth & be converted to fables. In which they shall love pleasures 2. Tim. 3. more than God, have a show of godliness, but yet denying the virtue thereof, In which many scoffers shall come, walking Ep. jud. according to their own desires, who divide themselves, sensual, not having the spirit. In which many false Christ's, and many false Prophets shall arise and seduce Mat. 24 many. Very necessary it is, being thus forewarned of God, that before all things we take great heed not to be perverted, and seduced by erroneous teachers, or false Prophets, but on the contrary do diligently preserve our faith, the light of our souls: the root and foundation of all goodness, & with out which it is impossible to please God as S. PAUL saith. Wherein we can take no Heb. 11 better course, no way more surer than to repair to the time of the primitive Church, when the blood of Christ was yet fresh bleeding in men's hearts, when the Gospel was instantly preached, firmly believed, sincerely practised, confirmed by miracles, established by the death of so many thousands of Martyrs especially being exhorted hereunto by the holy scriptures, for as by them we are admonished of the dangers and troubles of the latter days, so are we for a preservative against them, sent to ancient times to conduct us to gods true religion. Stand (saith the Prophet jeremy Cap. 6. upon the way and inquire of the ancient paths, which is a good way and walk in that and you shall find rest for yourselves. Solomon likewise in his proverbs admonisheth us in this sort. Do not pass the ancient bounds which thy Cap. 22. Fathers have set down. And in Ecclesiasticus. Do not set light by the report of thy elders for they have learned of the Cap. 8. forefathers, because of them shalt thou learn understanding, and in the time of necessity shalt thou give answer. To the end therefore (gentle Reader) that thou be not carried away with the sweet benedictions of those licentious masters, with which the latter times, according to the prediction of the Apostles, should be much pestered, nor seduced with the erroneous doctrine of those false Prophets, and false Christ's, of which the son of God, the true Prophet & true Christ, hath forewarned us. And that thou mayst find out a good way to walk in, and keep thee within the ancient bounds, set down by our forefathers, and by their report learn wisdom and understanding: I am to request thee to vouchsafe the reading of this old Father newly translated, and I nothing doubt but thou wilt give that censure which Queen Saba gave of 3. Reg. 10. the wisdom of Solomon. The second reason which set me for ward was, for that I find this book, not written against some one or a few particular false teachers (as S. Augustine and divers ancient learned Doctors did against the Arians, Pelagians and such like) but against any heresy or erroneous doctrine whatsoever which is a thing of so great importance, as I know not what can be devised more. What gold were to much, or what treasures to dear for that medicine which had virtue to cure all diseases? False doctrine and heresy is a great soar, a canker more pestilent than any corporal infirmity whatsoever, seeing this worketh only the temporal destruction of our carcase: but that causeth death both of body and soul everlasting. In other books we find the confutation of some special false point of doctrine, in many the overthrow of diverse, but to destroy all at one blow, and those each so contrary to themselves, so distinct for time, so diverse for place, so many for number, is a property peculiar only to this most excellent treatise, and therefore it may fitly be compared to that miraculous pond, whereof we read in the Gospel, joan. 5 which cured all diseases: for as that water moved by the Angel cured whatsoever infirmity of him that first entered in: so this book written no doubt by the motion of the holy Ghost, hath force to cure any such as is corrupted with erroneous doctrine, or to preserve him from all infection, if he vouchsafe to enter in, that is to read it to ponder it, and to weigh diligently what is said an discoursed of. The reason why this book hath this rare quality, in my opinion is, because it showeth the right way of expounding Gods divine scripture, in which so many to the great danger of men's souls, do so greatly go a stray: and therefore as David overthrowing Goliath the chief champion of the camp, 1. Reg. 17. put all the Philistians to flight, so no marvel though this ancient Author discovering the false expositions and gloss of sacred scripture, the principal pillar of all poisoned doctrine over throweth also all wicked heresy. The third and last motive which encouraged me to this labour, and aught partly to move thee to the reading, is the brevity of the work, the fineness of the method, the eloquence of the style: and therefore if long and large volumes do little please, this is short which can not cause dislike, if confusion be ingrateful, a methodical order can not but like thee, if a style harsh and course fitteth not thy taste, than I trust that which is fine, pleasant & delicate will content thy humour. Only I am to crave pardon that my rough & rude English, nothing answereth his smooth and curious latin, and therefore I could wish thee, if skill serveth, rather to common and parley with the Author himself, then to use the help of his rude interpreter, otherwise for such as be not of so deep reading, for whom especially I have taken this pain, I am to desire that they nothing dislike the sovereign medicine for the wooden box, nor the exquisite and rare gem for the course casket. These be the reasons (gentle Reader) which especially moved me to the translating of this ancient and learned Father: I beseech thee as thou tenderest the salvation of thine own soul, that thou wouldst vouchsafe to read him attentively, in whom thou shalt see clearly as in a glass the faith of our forefathers, the religion of the primitive Church, and in him thou shalt find by God's word and authority of sacred scripture, the madness of all Heretics crushed in pieces, and that in a short methodical, and eloquent treatise. The holy Ghost which moved no doubt this ancient learned Father to the writing of this work, incline & move thy heart to the diligent reading and sincere following of the same. A. P. VINCENTIUS LIRInensis for the Antiquity and Universality of the Catholic faith, against the profane Novelties of all Heresies. THE holy scripture of GOD saying and warning us in this sort: Ask thy Fathers and they shall tell thee, thy elders Deut. 52 and they shall report unto thee: And again, Accommodate thy ears to the works of wise men: Likewise My son Prou. 22 Prou. 3. forget not these speeches but let thy heart keep my words. It seemeth unto me a peregram and the least of God's servants, that it shall by his gracious help be a matter of no small profit to set down in writing what I have of holy Fathers faithfully received, being a thing very necessary for mine own infirmity, having always thereby in readiness, how by daily reading thereof I may help my weak memory. Unto which labour not only the profit to be reaped by the work, but also the very consideration of the time, and opportunity of the place moved and invited me: the time, because reason it is, that seeing it consumeth and bereaveth us of all human and earthly things, that we should also take out of it something which may avail us to life everlasting: especially seeing the terrible judgement of God, which we expect drawing near upon us, doth seriously invite & provoke us to increase our studies and exercises in religion, and the fraudulent dealing of new Heretics requireth much care and attention. The place, because having forsaken the company and troubles of the world and chosen a solitary Abbey in a little town for mine abiding where I may without any great distraction of mind put in practice that which is song in the Psalm: Be vacant and see that I am God. With which reasons also accordeth the purposed end and resolution Psa. 45 of my whole state of life, in that I have by the help of Christ, after long & divers storms endured in the wars shrewded myself in the harbour of a religious life (a secure port for all states of men) where contemning the blasts of vanity and pride, I may pacify god with the sacrifice of humility, and so escape not only the shipwreck of this present life, but also the fire of the next. But now in the name of God will I set upon that, which I have taken in hand, that is, to set down in writing such things as our forefathers have delivered and committed to our charge, using herein rather the fidelity of a reporter, than the presumption of an author, meaning yet to keep this rule in my writing, not copiously to lay forth all, but briefly to handle each necessary point, neither that in fine and exact words, but in easy and common speech in such sort that most things may seem rather touched then declared. Let than write delicately and pen curiously, which trusting either upon wit, or moved with respect of duty, enterprise any such action, but for me it is sufficient, that for helping my memory or rather forgetfulness I have gathered together this commonitory, which notwithstanding by God's grace I will daily endeavour by little and little (calling to mind such things as in times past I have learned) to correct and make more perfect. And this have I thought good to forewarn, that if haply this work of mine passing forth, fall into the hands of Censurers, they do not overhastely in it reprehend that which they understand present promise to undertake, with future correction better to polish and amend. CHAP. I. INQVIRING therefore often with great desire, and attention, of very many excellent, holy, & learned men, how and by what means I might assuredly and as it were by some general and ordinary way discern the true Catholic faith, from false and wicked Heresy. To this question I had usually this answer of them all, that whether I or any other desired to find out the Note the answer of many excellent holy and learned men. fraud of Heretics, daily springing up and to escape their snares, & willingly would continue safe and sound in religion, that he ought two manner of ways by God's assistance to defend and preserve his faith, that is first by the authority of the law of God: secondly by the tradition of the Catholic Church. Here some man perhaps may ask, that seeing the Canon of the scripture is perfect & most abundantly of itself sufficient for all things, what need we join unto it the authority of the church her vederstanding and interpretation. The reason is this, because the scripture being of itself so deep and profound all men do not understand it in one and the same sense, but divers men diversly this man and that man, this way & that way expound and interpret the sayings thereof, so that to once thinking, so many men, so many opinions almost may be gathered out of them, for Novatus expoundeth it one way, Photinus another, Sabellius after this sort, Donatus after that: Arius, Eunomius, Macedonius will have this exposition: Appolinaris and Priscillian will have that: jovinian, Pelagius, Celestius, gather this sense, and to conclude Nestorius findeth out that, and therefore very necessary it is for the avoiding of so great windings and turnings of divers errors that the line of expounding the Prophets and Apostles, be directed and drawn, according to the rule of the ecclesiastical & Catholic sense. Again in the Catholic Church, we have greatly to consider, that we hold that, which hath been believed every where, always and of all men: for that is truly and properly Catholic (as the very force and nature of the word doth declare, which comprehendeth all things that be truly universal) and that shall we do, if we follow universality, antiquity, consent. Universality shall we follow thus, if we profess that one faith to be true which the Church throughout the world acknowledgeth and confesseth: Antiquity shall we follow, if we disagree not any whit in opinion from them, whom all know that our holy elders and Fathers reverenced and had in great estimation. Consent shall we likewise follow, if amongst our forefathers we hold the definitions and opinions of all or almost of all the Priests and Doctors together. CHAP. II. WHAT then shall a Christian Chatholicke do, if some small part of the Church cut itself off from the communion of the universal faith? What else but prefer the health of the whole body before the pestiferous and corrupt member. what if some new infection goeth about to corrupt not only a little part but the Whole CHURCH? Then likewise shall he regard, and be sure to cleave unto antiquity, which cannot possibly be seduced by any crafty novelty. What if in antiquity itself, and amongst the ancient fathers, be found some error of two or three men; or haply of some one city or Province? Then shall he diligently take heed that he prefer the decrees and determinations of the universal ancient Church, before the temerity or folly of a few. What if some such case happen where no such thing can be found? Then shall be labour, by conferring and laying together amongst themselves the ancient Father's opinions, not of all, but of those only which living at divers times, and sundry places, yet remaining in the communion and faith of one Catholic Church, were probable masters and guides to be followed: and whatsoever he perceiveth, not one or two, but all jointly with one full consent, plainly usually, constantly, to have holden, written, & taught, let him know that without all scruple or doubt he ought to believe, hold, & profess that faith, that doctrine, that religion. But for more perspicuity & light of that which hath been said: each part is to be made clear with several examples, and somewhat more at large to be amplified, lest to much brevity breed obscurity, & overmuch haste in speech take away the substance and weight of the matter. When in th' time of Donatus, of whom came the Donatists, a great part of Africa fell headlong into his furious error, and unmindful of her name, religion, and profession, preferred the sacrilegious temerity of one man, before the Church of Christ, than all those of Africa which detested that profane Schism and united themselves to the universal Churches of the world, they only amongst them all remaining with in the bosom of the catholic Church could be saved, leaving certainly a notable example to their posterity how ever after by good custom the sound doctrine of all men, aught to be preferred before the madness of one or a few. Likewise when the heresy of the Arians had near corrupted not a little part, but well nigh the whole world, in such sort that (almost all the Bishops of the latin Church deceived, partly by force partly by fraud) men's minds were covered as it were with a mist, what especially in so great a confusion was to be followed: than whosoever was a lover and a follower of Christ, and preferred ancient faith before new error, was not touched with any spot of that infection. The danger of which time doth abundantly show, what calamity entereth in, when a new doctrine is admitted. For at that time not only small matters, but things of great importance were overthrown: for not only alliance, kindred, friends, families, but also cities, common wealths, country's Provinces, yea & at length the whole Roman Empire, was shaken & overturned. For when the profane novelty of the Arrians, like a certain Bellona or fury, had first taken captive the Emperor, afterward subduing all palaces to her new laws never ceased after that to trouble and confound all things private and public, holy and not holy, putting no difference betwixt good and truth but as it were from an high place did strike all at her pleasure. Then married women were defiled, widows spoiled, virgins violated, Abbeys suppressed, Clergy men vexed, Deacons beaten, priests banished, Dungeons, Prisons, Mines, filled with holy men, of which the greater part banished the city, like exiles, pined and consumed away amongst deserts, dens, and wild beasts, with nakedness, thirst, and hunger. And all this misery had it any other beginning? but because human superstition was admitted for heavenly doctrine, well grounded antiquity, subverted by wicked novelty, whilst our Superiors decrees were violated, our Father's ordinances broken, the Cannons of our ancestors abrogated, and whilst the licentious liberty of profane and new curiosity, kept not itself within the chaste limits of sacred and sound antiquity. But perhaps we devise all this of hatred to Novelty, & affection to Antiquity? Who so thinketh, at least let him give credit to blessed Ambrose who in his second book to Gratian the Emperor bewailing the sharp persecution of that time, saith thus: But now O God (quoth he) we have sufficiently washed and purged with our ruin and blood, the death of the Confessors, the banishment of priests, and the wickedness of so great impiety, it hath manifestly appeared that they cannot be safe which have violated and forsaken their faith. Likewise in his third book of the same work. Let us therefore (quoth he) keep the precepts of our elders & not with temerity of rude presumption, violate those seals descending to us by inheritance. None durst open that prophetical book close sealed, not the elders, not the powers not the Angels, not the archangels: to explicate and interpret that hook was a prerogative only reserved to Christ. The Preistlike book sealed by the Confessors and consecrated with the death of many Martyrs, which of us dare presume to open, which book such as were compelled to unseal, notwithstanding afterward when the fraud was condemned, they sealed again, they which durst not violate or touch it became Martyrs: how can we deny their faith, whose victory we so praise & commend? We commend them I say O venerable Ambrose, we surely commend them, and with praises admire them. For who is so senseless, that although he cannot arrive to their perfection, desireth not yet to imitate them, whom no force could remove from defending their ancestors faith: not threatenings, not flatter, not life, not death, not the King, not the Emperor, not the Empire, not men, not Devils, those I say whom for maintenance of religious antiquity, our Lord vouchsafed of so highly and so great a grace, that by them he would repair the overthrown Churches, give life to the dead spirituality, restore the overthrown glory of priests, blot out & wash away with a fountain of heavenly tears (which God put into the hearts of the Bishops) those wicked, not books, but blots & blurs, of new impiety, finally to restore almost the whole world (shaken with the cruel tempest of upstart heresy) to the ancient faith, from new error, to old soberness, from new madness, to ancient light, from new darkness. But in this divine virtue which they showed in the confession of their faith, this thing is especially of us to be noted, that in that antiquity of the church they took upon them not the defence of any one part, but of the whole. For it was not lawful that such excellent & famous men, should maintain and defend with so great might & main the erroneous suspicions, and those contrary each to other, of one or two men or should stand in contention for the temararious conspiracy of some small Province, but they did those by following the Canons and decrees of the Catholic and Apostolic verity of all the priests of holy Church, rather to betray themselves, than the universal ancient faith. For which fact of theirs they merited so great glory that they are accounted not only Confessors but also justly and worthily the Princes of all Confessors. Great therefore & surely divine was the example of these blessed Confessors, and of every true Catholic continually to be remembered who like the sevenfold Candlestick, shining with the sevenfold gifts of the holy Ghost, delivered unto all posterity a most notable example; how afterward in each foolish and vain error, the boldness of profane novelty was to be repressed with authority of sacred Antiquity. CHAP. III. NEITHER is this any new thing, but always usual in the Church of God, that the more religious a man hath been the more ready hath he always resisted novel inventions, examples whereof many might be brought, but for brevity sake I will only make choice of some one which shall be taken from the Apostolic sea by which all men may see most plainly with what force always, what zeal, what endeavour the blessed succession, of the blessed Apostles have defended the integrity of that religion which they once received. Therefore in times past Agrippinus of venerable memory bishop of Carthage, the first of all mortal men maintained this assertion against the divine scripture, against the of the universal Church against the mind of all the priests of his time against the custom and tradition of his forefathers that rebaptisation was to be admitted and put in practice. Which presumption of his procured so great damage and hurt to the Church, that not only it gave all heretics a pattern of sacrilege but also ministered occasion of error to some Catholics. When therefore every where all men exclaimed against the novelty of the doctrine, and all priests in all places, each one according to his zeal did repugn, than Pope Steven of blessed memory, bishop of the Apostolic sea, resisted in deed with the rest of his fellow bishops but yet more than the rest, thinking it as I suppose reason so much to excel all other in devotion towards the faith, as he was superior to them in authority of place. To conclude in his Epistle which then was sent to Africa, he decreed the same in these words. That nothing was to be innovated, but that which came by tradition ought to be observed. For that holy and prudent man knew well, that the nature of piety could admit nothing else but only to deliver and teach our children that religion and that faith which we received and learned of our forefathers, and that we ought to follow religion whither it doth lead us and not to lead religion whither it please us, and that nothing is more proper to Christian modesty and gravity, than not to leave unto posterity our own inventions, but to preserve and keep that which our Predecessors left us. What therefore was then the end of that whole business? What else but common and usual, to wecte antiquity was retained, novelty abandoned. But perhaps that new invention lacked patrons and defenders? To which I say on the contrary, that it had such pregnant wits, such eloquent tongues, such number of defendants, such show of truth, such testimonies of scripture, but glossed after a new and naughty fashion, that all that conspiracy and schism should have seemed unto me invincible, had not the very profession of novelty itself, so taken in hand, under that name defended, with that title recommended, overthrown the very ground of so great a schism. To conclude what force had the Council or decree of Africa? By God's providence none, but all things there agreed upon were abolished, disannulled, abrogated, as dreams, as fables, as superfluous. And O strange change of the world, the authors of that opinion are judged and thought Catholics, the followers accounted & reputed Heretics, the masters discharged, the scholars condemned, the writers of those books shall be children of the kingdom of Heaven, the maintainers of those books shall burn in Hell. For who donbteth but holy S. Cyprian, that light of all Saints, that lantern of Bishops, and spectacle of Martyrs, with the rest of his companions shall reign with Christ forever. And contrariwise who is so wicked to deny that the Donatists and such other pestilent Heretics, which by the authority of that Council vaunt that they do practise rebaptisation, shall burn for ever with the Devil & his Angels. Which judgement in mine opinion seemeth to have come from God, for their fraudulent dealing especially which endeavouring under the cloak of an other man's name, coningly to frame an heresy commonly lay hold of some dark sayings of one ancient Father or other, which by reason of the obscurity may seem to make for their opinion, to th'end they may be thought that whatsoever I know not what they bring forth to the world, neither to have been the first that so taught neither alone of that opinion: whose wicked device in mine opinion is worthy of double hatred, both for that they fear not to sow their poisoned seed of heresy amongst others, and also because they blemish the memory of some holy man, & as it were with profane hands cast his dead ashes into the wind bringing infamously that to light, which rather with silence were to be buried, following therein the steps of their father Chan, who not only neglected to cover the nakedness of venerable Noë, but also showed it to others to laugh at, by which fact of his he incurred so great a crime of impiety that Gen. 9 his posterity was subject to the malediction of his sin: his blessed brethren doing far otherwise, who neither with their own eyes would violate the nakedness of their reverend father, nor yet permit it to remain uncovered for other to behold, but going backward as the holy text saith they covered him: which is as much to say that they neither approved with heart, nor blazed with tongue the holy man's fault, and therefore they & their posterity were rewarded with their father's blessing. But to return to our purpose. CHAP. FOUR WE have therefore much to fear the sacrilege of a changed faith of a violated religion: from which fault not only the discipline of the ecclesiastical decree doth restrain us, but the authority also of the Apostles censure deterreth. For all men know how gravely, how severely, how seriously the blessed Apostle S. PAUL inveigheth against certain which with Gal. 8 great levity Were so soon transferred from him that called them into the grace of Christ unto another Gospel, which is not an other: That had heaped up to them 2. Tim. 4 selves masters according to their own desires, averting their ears from truth, being converted to fables: Having damnation because they have made void their 1. Tim. 5. first faith. Whom those men had deceived of whom the same Apostle, in his epistle to the Romans thus writeth I beseech you brethren to mark them that make dissensions and scandals contrary Ram. 16. to the doctrine which you have learned and avoid them, for such do not serve Christ our Lord but their own belly: And by sweet speeches and benedictions seduce the hearts of Innocents'. That enter into houses and lead captive seely women 2 Tim. 3 loaden with sins, which are lead away with divers desires, always learning and never attaining to the knowledge of truth. Vain speakers and seducers who subvert whole houses teaching Tit. 1 the things they ought not for filthy lucre: Men corrupt in their mind, reprobates concerning the faith: Proud, 2. Tim. 3 and knowing nothing but languishing about questions and strife of words, that are deprived of the truth, that esteem a 1. Tim. 6. 1. Tim. 5. gain to be piety: And with all idle they learn to go from house to house not only idle but also full of words and curious, speaking things which they ought not: 1. Tim. 1. Which repelling a good conscience have made shipwreck about the faith: Whose profane speeches do much grow to impiety, and their speech spreadeth as a cancer. But that is also worth the noting which is written of them. But they shall 2 Tim. 2. 2. Tim. 3. prosper no further for their folly shall be manifest to all as theirs also was. When therefore such kind of men wandering up and down through Provinces and cities to set their errors to sale, came also unto the Galathians, who after they had heard them and were delighted with the filthy drudges of heretiall Novelty casting up again the heavenly Manna of the Apostolic and Catholic doctrine. The Apostle used his authority decreeing very severely in this sort. But although we (quoth he) or an Angel from heaven evangelize unto you beside Gal. 1. evangelize signifieth such preaching of good tidings as concerneth the gospel Anathema signifieth accursed be he that which we have enangelized be he Anathema. What meaneth this that he sayeth But although we, why did he not rather say But although I: That is to say, although Peter, although Andrew, although john, yea finally all though the whole company of the Apostles evangelize unto you otherwise then we have enangelized, be he accursed. A terrible censure, for maintaining the possession of the first faith, not to have spared himself, nor any other of the Apostles. But this is a small matter: Although an Angel from heaven (quoth he) evangelize unto you, beside that which I have evangelized be he Anathema he was not contented for keeping the faith once planted to make mention of man's weak nature unless also he included those excellent creatures of Angels. Although we (qhoth he) or an Angel from heaven not because the holy Angels of Heaven can now sin, but this is the meaning of that he saith: Although (quoth he) that might be, which cannot be, whosoever he be that goeth about to change the faith which was once planted, be he accursed. But peradventure he uttered those words slightly and cast them forth rather of human affection then decreed them by any reason grounded in God's word. God forbidden: For it followeth, and that very earnestly urged, very often repeated. As I have foretold you (quoth he) & now again I tell you If any body evangelize unto you beside that which you have received be he Anathema. He said not if any man preach unto you beside that which you have received let him be blessed, let him be commended, let him be received, but Anathema, that is, separated, thrust out, excommunicated, lest the cruel infection of one sheep with his poisoned company corrupt the sound flock of Christ. But peradventure this was given in commandment only to the Galathians: then likewise were these precepts following commanded only to the Galathians, to weet. If we live Gal. 5. in the spirit, in the spirit also let us walk, let us not be made desirous of vain glory, provoking one an other, envying one an other and such like which if it be absurd to say, & no man doubteth, but that they were indifferently commanded to all then certain it is, that as these precepts touching manners include all, so likewise those concerning faith and doctrine, exclude none And therefore as it is not lawful for any to provoke one another, to envy one another, even so it is unlawful for any to admit or to receive any other faith or religion then that which the Catholic Church every where teacheth, or haply shall we be so mad to say that then it was commanded to curse and anathematize him that preached any otherwise then before had been preached, & that now it is not commanded, then was that likewise which is there said. But I say walk in the spirit and you shall not fulfil the desires of the flesh, then only commanded but now is not; which if it be impious and dangerous so to believe, then of necessity it followeth that as these precepts of life & manners are to be kept of all ages, so likewise those set down against innovating of religion & changing of faith, are commanded to all posterity, wherefore to preach unto Christian Catholic men, besides that which they have received never was lawful, no where is lawful, at no time shall be lawful. And on the contrary to say Anathema and curse those which teach otherwise then once hath been received, was at all times needful, is every where convenient, & ever shall be requisite. Which being so, is there any man either so bold that dare teach that, which in the Church hath not been taught, or of such levity that will receive aught besides that which he hath received of the Church. Let that vessel of election, that master of the Gentiles, that trump of the Apostles, that preacher of the world, he that was acquainted with heavenly affairs, cry out, and again cry out in his epistles, to all men to all times, to all places, that whosoever preacheth a new doctrine is to be accursed. And on the contrary part, let certain frogs corruptible gnates and flies, such as the Pelagians be, reclaim and that to Catholics. We being your authors (quoth they) we being your leaders, we being your interpreters, condemn that which before you did hold, hold that which before you condemned. Cast away your old faith, your forefather's laws, your elders constitutions, and receive, what a gods name? I shake to speak, for they are so proud and presumptuous, that as they can not be maintained without sin, so neither impngned without some blot of offence. CHAP. V. BUT some man will say, why then doth god very often permit certain notable and excellent men in the Church to preach unto Catholics a new religion. A very good question and such as deserveth a more diligent and ample discourse, unto which notwithstanding I. will answer out of mine own head, but with the authority of sacred scripture, and the doctrine of a notable master in God's Church: let us then hear holy Moses, let him give us the reason, why learned men and such as for their great gift of knowledge are called of the Apostle Prophets, be some times permitted to preach new doctrine, which the old testament allegorically calleth strange gods, because there opinions are so observed & honoured of heretics, as the gods were of the gentles: thus then writeth blessed Moses in Deuteronomie. If there shall arise (quoth he) in the midst Deut. 13 of thee a prophet or one which saith he hath seen a dream, that is some master in the Church whose disciples or followers suppose to teach by some revelation from god: what then? & shall foretell (quoth he) some sign or miracle, & that shall happen which he hath said: some great master is here surely meant, and one of so deep knowledge whom his followers imagine not only to know things human, but also to foresee future, & such as shall hap, which is far above man's reach as the scholars for the most part of Valentinus, Donatus, Photinus, Apollinaris, & such like did brag that their masters were. What followeth? And shall (quoth he) say unto thee let us go and follow strange Gods, which thou knowest not, and let us serve them. What is meant by strange Gods, but foreign errors, which thou knowest not, that is new and never heard of before, and let us serve them, that is believe them, follow them. What then? Thou shalt not (quoth he) hear the words of that Prophet or Dreamer. And why I pray you? is not that forbidden by GOD to be taught, which is by God forbidden to be heard? Because (quoth he) the Lord your God doth tempt you, that it may appear whether you love him or no, in your whole heart, and in your whole soul. The reason then is more clear than day, why the providence of God doth some time suffer certain teachers and masters of the Church to preach certain new opinions that your Lord God (quoth he) may tempt you. And surely a great tentation it is, when as he whom you think a Prophet, a disciple of the Prophets, whom you esteem a Doctor and maintainer of the truth, whom you have highly reverenced, and most entirely loved, when he suddenly & privily bringeth in pernicious errors which neither you can quickly spy, lead away with prejudice of your old teacher nor easily condemn, hindered with love to your old master. CHAP. VI HERE some man haply doth earnestly desire to see that proved by some ecclesiastical examples which by the authority of Moses hath already been avouched. The demand is reasonable, and therefore of reason not long to be differred. Wherefore to begin with those which are yet fresh in memory, & to the world best known. What kind of tentation think you was that of late days when that ungracious and cursed Nestorius suddenly from a sheep transformed into a wolf began to devour the flock of Christ, at such time as those which were spoiled commonly took him for a sheep and therefore were more subject to his cruelty. For who would have easily imagined him to have erred, whom every man knew to have been chosen with such judgement of the Empire, who was so highly in grace with the Clergy, so much beloved of all holy men, so greatly in favour with the people, who openly expounded the scriptures, and also confuted the pestiferous error of the jews: why could not this man, by such means easily persuade any, that he taught aright, preached aright, believed aright, who to smooth the way & make entrance for his own heresy persecuted & preached against the blasphemies of all others. But this was that which Moses saith: The Lord your God doth tempt you, if you love him or no. And to passover Nestorius in whom was always more admiration, than profit, more fame than experience whom for some time human favour had made greater, than Gods grace exalted. Let us rather speak of them which endowed with many gifts, and men of great industry, have been no small tentation to Catholics, as amongst the Pavonians, in our Father's memory Photinus is recorded to have tempted the Church of Sirminum, in which being preferred with the liking of all men unto the dignity of Priesthood, for sometime he behaved himself very catholicly but suddenly like that naughty Prophet or Dreamer of whom Moses speaketh he began to persuade the people of God committed to his charge, to follow other gods, that is strange and unknown errors which before they were not acquainted with. But as this is usual, so that was very pernicious, that he had so great helps and furtherance for the advancing of so great wickedness: For he was both of an excellent wit, and singularly well learned, and passing eloquent, as he which both in disputation and writing was copious & grave in either language as appeareth by the books which he wrote partly in greek and partly in the latin tongue. But in happened well that Christ's sheep committed to his charge very vigilant and careful in keeping the Catholic faith did speedily remember Moses warning, and therefore albeit they admired much the eloquence of their Prophet and Pastor: yet were they not ignorant of the temptation. And therefore whom before they followed as the chief leader of the flock, the same very man afterward they avoided as a ravening wolf Neither do we learn only by Photinus but also by the example of Apollinaris the danger of this ecclesiastical tentation, and thereby also be admonished diligently to keep & retain our faith and religion. For this Apollinaris procured his auditors great trouble & anguish of mind, whilst the authority of the Church drew them one way, and the acquaintance of their master haled them another, so that wavering & tottering betwixt both, they were uncertain whether part was best to be followed. But haply he was such a one as easily deserved to be contemned. Nay he was so famous and worthy a man, that in very may things he won credit too fast. For who surpassed him in sharpness of wit? in exercise, in learning? how many heresies in many and great books hath he overthrown? how many errors against the faith hath he confuted? That most notable & great work of thirty books in which with great weight of reason he confounded, the frantic cavils of Porphirius doth give credit to my report, and testify the truth of my relation. It were too long to rehearse up all his works for which he might have been compared to the chief pillars of God's Church, had not the profane licentiousness of heretical curiosity, by inventing I know not what new opinion spotted and discredited all his former labours, whereby his doctrine was accounted not so much an edification, as an ecclesiastical tentation. CHAP. VII. HEREsome man perhaps requireth to know what heresies these men above named taught: that is, Nestorius, Appollinaris, & Photinus. This pertaineth not to the matter, whereof we now entreat, for it is not out purpose to dispute against each man's particular error, but only by a few examples plainly and clearly to prove, that to be most true which Moses saith, that if at any time any ecclesiastical master, yea & a Prophet for interpreting the mysteries of the prophetical visions, goeth about to bring in any new opinion into the Church, that the providence of god doth permit it for our proof & trial. But because it will be profitable, I will by a little disgression briefly set down what the forenamed heretics Photinus, Appollinaris, & Nestorius taught This then is the heresy of Photinus. he affirmeth that God is as the jews believe singular and solitary, denyning the fullness of the Trinity not believing that there is any person of the word of God, or of the holy ghost he affirmeth also, that Christ was only man, who had his beginning of the virgin MARY, teaching very earnestly that we ought to worship only the person of god the father, & to honour Christ only for man. This than was Photinus' opinion. now Appollinaris vaunteth much as though he believed the unity of Trinity with full & sound faith but yet blasphemeth he manifestly against our lords incarnation. For he saith that our Saviour either had not man's soul at all, or at least such a one, as was neither endued with mind or reason furthermore he affirmeth that Christ's body was not taken of the flesh of the holy virgin MARY, but descended from heaven into the womb of the Virgin, holding yet doubtfully and inconstantly some time that it was coeternal to the word of God, some time that it was made of the divinity of the word: for he would not admit two manner of substances in Christ, the one divine, the other human, the one of his Father, the other of his Mother, but did think that the very nature of the word was divided into two parts, as though the one remained in God, and the other was turned into flesh, that whereas the truth saith, that Christ is one consisting of two substances, he contrary to the truth affirmeth, of the one divinity of Christ to be two substances: and these be the assertions of Apollinaris. But Nestorius' sick of a contrary disease whilst he feigneth a distinction of two substances in Christ, suddenly bringeth in two persons: and with monstrous wickedness, will needs have two sons of God, two Christ's, one that was God, and another that was man, one begotten of the Father, another begotten of his Mother. And therefore he saith that the holy Virgin MARY is not to be called the mother of God, but the mother of Christ, because, that Christ which was borne of her was not God but man. And if any man think that in his books he saith there was one Christ and that he preached one person of Christ, I must needs confess that he lacketh not ground to say so, for that he did either of crafty policy, the rather to deceive, that by some good things, he might the more easily persuade nought as the Apostle saith. By the good thing he hath wrought Rom. 7 me death. Wherefore either craftily as I said in certain places of his writings he vaunteth to believe one person in Christ, or else surely he did hold, that after our Lady's delivery, two persons became in such sort sort one Christ that yet in the time of our Lady's conception or delivery, & for some time after, there were two Christ's, and that Christ was borne first like unto another man, and only was man, and not yet joined in unity with the person of God the word, and that afterward the person of the word descended down assuming and joining himself to that man in unity of person, & although he now remain in glory assumpted for some time yet there seemeth to have been no difference betwixt him and other men. Thus than Nestorius, Apollinaris, Photinus, like mad dogs barked against the Catholic Church: Photinus not confessing the Trinity: Apollinaris main taining the nature of the Word convertible, & not confessing two substances in Christ, denying also either the whole soul of Christ, or at least that it was endued with mind and reason, believing for his pleasure what he liked of the second person in Trinity. Nestorius' by defending either always or for some time two Christ's. But the Catholic Church believing aright both of God and of our Saviour, neither blasphemeth against the mystery of the Trinity, nor against the incarnation of Christ for it worshippeth one Divinity in Trinity and reverenceth the equality of the Trinity in one and the same majesty confessing one Christ, not two, and the self same both God and man, believing in him one person, yet acknowledging two substances, but yet believing one person: two substances, because the word of God is not mutable that it can be turned into flesh: one person lest professing two sons, it may seem to worship a quaternity & not to adore the Trinity. CHAP. VIII. BUT it is worth the labour to declare this matter more plainly, more substantially, more distintly. In God is one substance and three persons, in Christ be two substances, but one person. In the Trinity there is an other, and an other, but not another and an other thing. In our Saviour is not an other, & another, but an other & other thing. How is there in the Trinity an other and an other, but not another & an other thing, Mary because there is an other person of the father, an other of the son, and an other of the holy ghost: But yet not an other & another nature, but one & the self same: How is there in our Saviour another and another thing not another and another, because there is another substance of the divinity and another substance of the humanity, but yet the deity & the humanity is not another and another but one and the self same Christ, one and the self same son of God, and one and the self same person, of the self same Christ and son of God. As in a man the body is one thing, and the soul is another thing, but yet the body and the soul are but one and the self same man. In Peter & Paul the soul is one thing, the body is another thing, & yet the body & the soul are not two Peter's, nor the soul is not one Paul, and the body an other Paul, but one & the self same Peter, one and the self same Paul, subsisting of a double and diverse nature of the body and the soul. So therefore in one and the self same Christ there are two substances, but one a divine substance, the other human, the one of God the Father, the other of the Virgin his Mother, the one coeternal and equal to the Father, the other substantial to his Mother, yet one and the same Christ in both substances. Therefore there is not one Christ God another Christ man, not one increated, another created, not one impassable, another passable, not one equal to the Father, another less than the Father, not one of the father, another of the mother, but one and the self same Christ God and man, the same increated and created, the same incommutable and impassable, the same changed and suffered, the same equal and inferior to the father: The same begotten of his father before all times, the same conceived of his mother in time, perfect God and perfect man, in him as God is perfect Divinity, in him as man is perfect humanity, perfect humanity I say because it had both soul and body, yet a true body such as our body is and such as his mothers was, and a soul endued with understanding with mind and reason. There is therefore in Christ, the Word, the Soul, the Flesh, but yet all these together is one Christ, one son of God, our only Saviour and Redeemer: One I say, not by any I know not what corruptible confusion of the divinity & humanity together, but by a certain perfect and singular unity of person: for that conjunction did not change or convert either into other (which is the proper error of the Arians) but did rather so unite both in one that as the singularity of one and the same person remaineth always in Christ so likewise the properties Vide annota. of both natures do for ever continue, so that neither God ever beginneth to be a body, nor now at any time ceaseth to be a body, which thing is also more apparent by some human example for not only in this world, but also in the next every man shall consist of body and soul, and yet never shall either the body be changed into the soul: or the soul ever converted into the body, but as every man shall live for ever, so for ever of necessity in each man the differnce of either substance shall continue. So likewise in Christ each property of either substance, shall continue for ever, saving always and reserving the unity of person. And when we often name this word Person and say that the son of God was made man, we must take great heed that we seem not to say that God the Word the second person in Trinity took upon him our actions only in imitation and rather in show and shadow & not as a perfect & very man practised human conversation: as we see used in theatres and Stages where one man in a little time, taketh upon him many parts of which notwithstanding himself is none, for as often as we counterfeit an other man's actions, we so exercise his office, that yet we be not those men whose actions we take upon us for neither a tragedy player (to use profane examples and such as the Manichees allege) when he playeth the Priest or King, is therefore a Priest or King, for so soon as the tragedy endeth that person also which he played forth with ceaseth: God keep us from this horrible & wicked mockery. Let this madness be proper to the Manichees, which preaching a broad their own fantasies, affirm that God the son of God not to have been substantivelye the person of man, but to have feigned the same by supposed action and conversation. But the Catholic faith affirmeth that the word of God was so made man, that he took upon him our nature and the proprieties belonging to the same, not deceitfully & in show but truly & verily, and did such things as belong to man, as his own, and not as one that imitated other men's actions, and was verily that which in life & conversation he did show himself to be, as we ourselves also, in that we speak understand, and subsist do not counterfeit ourselves to be men but are verily men. For neither Paul and john (to speak of them especially for example sake) were men by imitation, but by subsistence, neither likewise did Paul counterfeit the Apostle or feign himself Paul, but was in verity an Apostle and was Paul by subsistence. In like manner God the Word by assuming and having flesh; in speaking doing, and suffering, in flesh, yet without any corruption of his nature vouchsafed perfectly to perform this, to weet not that he should imitate or counterfeit, but exhibit himself a perfect man, not that he should seem or be thought a very man, but should in verity so be and subsist. Therefore as the soul joined to the flesh and yet not turned into the flesh, doth not imitate a man but is a man, & not a man in show and appearance but in substance. So God the Word without any conversion of him self, uniting himself to man was made man not by confusion, not by mutation, but by subsisting. Let that exposition therefore of a feigned and counterfeit person utterly be rejected in which always one thing is in show, and an other in deed, in which he that doth aught is never the same person whom he representeth: for God forbidden that we should believe that God the Word took upon him the person of man after such a deceitful manner, but rather in this sort that his substance remaining incommutable in itself, & yet taking upon him the nature of perfect man, was himself flesh, was himself a man, was himself the person of a man not deceitfully but truly, not in imitation, but in truth & substance, not finally after that sort which with action should desist, but after that manner which perfectly in substance should persist. This unity therefore of person in Christ was not framed, and finished after the virgin's delivery, but in her very womb. For we must diligently take heed that we confess Christ not only one, but also to have been always one, because it is an intolerable blasphemy to grant him now to be one and yet contend that once he was not one, but two, that is one after the time of his Baptism, but two in the time of his Nativity, which great sacrilege we can not otherwise avoid, but by confessing that man was united to God in unity of person, not in his ascension, not in his resurrection, not in his baptism, but in his mother's womb and immaculate conception: by reason of which unity of person both the proprieties of God are indifferently and promiscually attributed to man, and the proprieties of man ascribed to God: Hereof it cometh that which is written in the scripture, that the son of man descended from Heaven, and the Lord of majesty was Crucified upon earth: Hereof also joan. 6 it proceedeth that we say that when our lords flesh was made, when our Lord's body was framed that the very word of God was made, the very wisdom of God was replenished with created knowledge as in the foresight of God His hands & feet are said to be digged: Psa. 21. Fron this unity of person, I say it proceedeth by reason of like mystery that when the flesh of the word of God was borne of his pure & immaculate mother, we do most catholicly believe that God himself the Word was borne of the Virgin and most impiously the contrary is maintained: Which being so god forbidden that any one should go about to deprive the holy Virgin MARY of her privileges of gods favour as her especial glory: For she is by the singular grace of our Lord and God her son to be confessed most truly and most blessed to have been the mother of God, but yet not in such sort as an impious heretic imagine and suspect, who affirm that she is to be reputed in name only and appellation the mother of God, as she forsooth which brought forth that man which afterward became God, as we say such a woman is the mother of a Priest or Bishop not because she brought him that then was either Priest or Bishop, but by generating that man which afterward was made a Priest or Bishop: not in that manner I say the blessed Virgin is to be called the mother of God, but rather because as have been said, that most holy mystery was finished in her sacred womb which by reason of a singular and one only unity of person as the Word in flesh is flesh, so man in God is God. CHAP. IX. BUT now what hath already been said touching the foresaid heresies or concerning the Catholic faith, let us in few words and compendiously for memory sake repeat them over again, that thereby with more facility they may be understood & with more surety retained. Accursed therefore be Photinus not admitting the fullness of the Trinity and affirming our Saviour Christ to have been only man. Accursed be Appollinaris maintaining in Christ corruption of changed divinity and bereaving him of the propriety of perfect humanity. Accursed be Nestorius denying God to have been borne of a virgin, teaching two Christ's and so abandoning the faith of the Trinity bringing in a quaternity. But blessed be the Caholicke Church which adoreth one God in perfect Trinity and likewise worshippeth equality of Trinity in one divinity, so that neither singularity of substance confoundeth propriety of persons nor distinction of Trinity separateth unity of deity. Blessed I say be the Church which believeth in Christ two true and perfect substances but one only person, so that neither distinction of natures doth divide the unity of person, nor unity of person doth confound the difference of substances. Blessed I say be the Church which to th'end she may confess Christ always to be and to have been one acknowledgeth man united to God, not after our Lady's delivery but even then in his mother's womb. Blessed I say be the Church which understandeth God made man not by any conversion of nature but by reason and means of person, and not that a feigned and transitory person but substantially subsisting & permanent. Blessed I say be the Church which teach that this unity of person hath so great force that by reason thereof by a mystery strange and ineffable she ascribeth unto man the proprieties of God, & attributeth to God the proprieties of man. For by reason of this unity of person she confesseth that man as he was God descended from Heaven, and God as he was man was made upon earth, suffered & was Crucified. Blessed therefore is that venerable, happy and sacred confession and comparable to those supernal praises of the Angels, which glorifieth one Lord God with triple sanctification. For this is the principal reason why the Church teacheth the unity of Christ, lest otherwise she should exceed the mystery of the Trinity. And let this suffice touching this matter spoken by way of digression: hereafter if it please God I will entreat and declare these points more copiously. Now to return to our former purpose. CHAP. X. We have said in the premises that in the Church of God the error of the master is a great tentation to the people, and the more learned he were that erred, so much the greater was the tentation: Which we showed first by the authority of holy scripture, afterward by the examples ecclesiastical of those men, which for some time reputed & accounted sound in faith, yet at last fell either in some other man's error, or else coined a new heresy of their own: This surely is a great matter, profitable to be learned and necessary to be remembered, which once again we must inculcate & make plain by greater store of examples, that almost all Catholics may know that with the Church they ought to receive Doctors and not with the Doctors to forsake the faith of the Church. But I am of this opinion, that although I could bring forth many to show this kind of tentation, yet there is almost none which can be compared to the tentation of Origen, in whom were very many gifts, so rare, so singular, so strange, that in the beginning any would have thought that his opinions might have been believed of all men. For if life procureth authority, he was a man of great industry, of great chastititie, patience & labour, if family or learning who more noble? being of that house, which was honourable for martyrdom, himself afterward for Christ deprived not of father only but also spoiled of all his patrimony, & so much he profited in the mysteries of holy poverty, that as it is reported, for the confession of Christ's name he often endured much affliction. Neither was he only adorned with these gifts, all which afterward served for tentation, but was endued also with force of wit, so profound, so quick, so delicate, that he far excelled almost all other whatsoever. A man of such wonderful learning & erudition that there were few things in Divinity, in human Philosophy haply nothing which he had not perfectly attained: who having gotten the treasures of the greek tongue, laboured also about the hebrew. And for his eloquence what should I speak of? whose talk was so pleasant, so delectable, so sweet, that in mine opinion, not words but honey flowed from his mouth. What things were so hard to believe which with force of argument he made not plain, what so difficult to bring to pass, which he made not to seem easy? But perchance he maintained his assertions by arguments only: Nay without question there was never any Doctor which used more examples of sacred scripture. But yet happily he wrote not much? No man living more, yea so much that in mine opinion all his works are so far from being read over, that they can not possibly all be found, who not to lack any furtherance to learning, lived also until he was passing old. But yet perchance unfortunate in his scholars: What man ever more happy, having trained up and been master to infinite Doctors, to priests without number, to Confessors and Martyrs. Now who is able to prosecute with words, in what admiration he was with all men? in what glory, in what credit & grace? Who more zealous in religion repaired not to him, from the furthest parts of the world? What Christian did not almost worship him as a Prophet? what Philosopher did not honour him as a master, and how greatly he was reverenced not only of private men, but also of the Empire itself, histories do speak which report that he was sent for of Alexander the Emperor's mother to weet, for his merit of heavenly wisdom with the grace and love whereof he was inflamed. His epistles also testify the same thing which with authority of a Christian master he wrote unto Philip the Emperor the first Christian amongst all the Roman Princes. And if any man upon our report admitteth not the testimony of a Christian touching his wonderful knowledge, and learning, at least let him receive the confession of an heathen Philosopher. For that impious Porphirie saith that himself being but yet as it were a boy, moved with his fame, travailed unto Alexandria where he did see him being then old, but yet such a one & so learned as he that had attained to the perfection of all knowledge. Day would sooner fail me, than I could touch though breiflye those notable gifts which were in that man, all which notwithstanding pertained not only to the glory of religion, but also to the greatness of the temptation. For who is he that would willingly have forsaken a man of such wit, of so deep learning, of so rare grace, and would not sooner have used that saying, that he had rather err with Origen then believe aright with others. And what should I say more, the matter came to that issue, that as the end showed, not an usual & common, but a passing dangerous tentation of so worthy a man, so famous a Doctor, so notable a Prophet, carried very many from the true and sound faith of the Church: For this Origen so rare and singular a man, abusing the grace of God, to insolently flattering himself, to much in his own wit, believing himself more than reason would, little esteeming the old simplicity of Christian religion, presuming to be wiser than all other, contemning the traditions of the Church, and the old Father's documents, waded so far in expounding certain chapters of the scripture after a new fashion, until he deserved, that the Church of God should also say of him. If there arise up in the midst of thee a Prophet, & a little after thou shalt not hear (quoth he) the words of that Prophet. And again because (quoth he) your Lord God doth tempt you whether you love him or no. And surely it is not only a tentation but also a great tentation when a man carrieth away secretly and by little and little the Church depending upon him (admiring his wit, knowledge eloquence, conversation, & grace, nothing suspecting him, nothing fearing him) suddenly from the old religion to a profane & new doctrine. But some will say that Origens' books be corrupted: I will not gain say it, but rather it were so: for that hath both been said & written of some not only Catholics, but also Heretics. But this is now the point we have to consider, that although not he, yet the books passing abroad under his name are a great tentation, which stuffed with many horrible blasphemies, are read and used, loved, and liked, not as the books of others, but as his own works: so that although Origen gave no cause of erroneous doctrine, yet his authority hath been the occasion why the error hath been liked and followed. The case also of Tertullian is the very same with the former: for as Origen is to be thought the best amongst the Greek Doctors, so Tertullian without controversy the chief of all the latin. For who was more learned than he? Who in Divinity or Humanity more practised? for by his great and wonderful capacity of wit, he attained to, & embraced all Philosophy, all the sects of Philosophers, all their authors and patrons, all their learning, all sorts of histories and studies. And for his wit, was he not so excellent, so grave, so sharp, that he almost undertook the overthrow of nothing which either by quickness of wit or weight of reason he crushed not in pieces. Now who is able to set down the commendation and praise which his style and phrase of speech deserved, which was so fraught (I know not how) with that force of reason, that such as could not be persuaded, were compelled: whose almost so many words, so many sentences, so many senses, so many victories. This is well known to Martion and Appelles, well known to Praxeas, and Hermogenes, the jews understand this, the Gentiles have tried it, the Gnostikcs have proved it. and divers others have felt it: whose blasphemous opinions he hath overthrown with his many & great volumes, as it had been with thunder and lightning. And yet this man after all this, this Tertullian I say, not holding the Catholic religion, that is the universal and old faith, being far more eloquent than fortunate, changing afterward his mind, did at last that which the blessed Confessor Hilary in a certain place writeth of him. He discredited (quoth he) with his latter error his probable writings: and therefore he was also a great tentation in the Church. But hereof I will say no more, only this I add, that by his defending against the precept of Moses, for true prophecies the new madness of Montanus springing up in the church and these mad dreams of a new doctrine of the frantic woman, he deserved that we should also say of him and his writings. If a Prophet shall rise up in the midst of thee and strait after, thou shalt not hear the words of that Prophet. Why so? Because (qnoth he) your Lord God doth tempt you whether you love him or no. We ought therefore evidently to note by these so many so great & divers, others such weighty examples, and by the law of Deuteronomie most clearly to understand that if at any time any ecclesiastical teacher strayeth from the faith, that gods providence doth suffer that for our trial, whether we love him or no in our whole heart and in our whole soul. CHAP. XI. WHICH being so, he is a true and perfect sincere Catholic that loveth God's truth, that loveth his body the Church, that preferreth nothing before the religion of God, nothing before the Catholic faith, not any man's authority, not love, not will, not eloquence, not philosophy but contemning all these things, settled in faith; stable & permanent, whatsoever he knoweth the Catholic Church universally in old time to have holden, purposeth with himself only to hold and believe: and therefore whatsoever new doctrine and not before heard of such a one perceive to be brought in of some one man, beside or contrary to the old Saints and Doctors, let him know that not to pertain to religion but rather to tentation, for his proof and trial, especially being instructed with the saving of the Apostle saint Paul. for this is that which he writeth in his first epistle to the Corinthians. There must (quoth he) be heresies also that they which are approved may be made manifest amongst you. As though he should say. This is the cause why the authors of heresies are not strait rooted out by God, that the proved may be made manifest, that is every one may appear how steadfastly, faithfully and constantly, he loveth the Catholic faith. And certain it is that strait upon the springing up of any Novelty, the weighty corn is discerned from the light chaff, then is that easily shaken out of the floor which before lightly remained in the floor, for some by and by leap away, others only shaken are afraid to perish, and ashamed to return, remaining wounded, half dead, half alive, like unto those which have drunk so much poison, as neither killeth, nor digesteth, neither bringeth death, nor yet permitteth to live. Alas the miserable state of such persons, with what seas of cares, with what storms are they tossed? for some time as the wind driveth them, they are carried away headlong into error, an other time coming again to themselves, they are shaken & beaten like contrary waves striving together, sometime with rash presumption they allow such things, as seem uncertain, an other time of pusillanimity they fear those things which are certain, doubtful which way to take, which way to return, what to desire, what to avoid, what to hold, what to let go: which misery & affliction of a wavering heart and not settled, were they wise, is the salve of God's mercy towards them. For this is the reason why (being out of the safe port of the Catholic faith) they are shaken, tossed, and almost killed with storms and troubles, to the end they should strike down the sails of their proud mind, which they naughtily hoist up to the winds of novelties, & so retire & keep themselves with in the most sure port of their calm and good mother, & first cast up those bitter & turbulent waters of errors that afterward they may drink of the flowing rivers of lively & running water. Let them learn to forget well, which well they have not learned, and those articles which the Church teacheth, and by reason are to be attained to: let them in God's name comprehend, and those which surpass reason let them by faith believe. CHAP. XII. WHICH being so, often times calling to mind and remembering the self same thing: I cannot sufficiently marvel at the great madness of some men, at so great impiety of a blinded heart, to conclude at so great a licentious desire to error, that they be not content with the rule of faith once delivered us, and received from our ancestors, but do every day search and seek for new doctrine, ever desirous to add, to change, and to take a way some thing from religion as though that were not the doctrine of God, which was once sufficiently revealed, but rather man's institution, which cannot but by continual correction (or rather corruption) come to perfection: Whereas the divine scriptures cry out Do not translate the bounds which thy fathers have set down, and Do not judge over thy judge. And, the Serpent will bite him that cutteth the hedge. And that saying of the apostles by which all wicked novelties of all heretics have often been cut in pieces as it were with a spiritual! sword and always hereafter are. O Timothy keep the depositum avoiding the profane novelties of voices and oppositions of falsely called knowledge which certain promising have erred about the faith. And yet for all this, some there be so shameless, so impudent, so obstinate, which will not yield to such force of divine scripture, which be not moved with such weight of reason nor yet shaken with such heavenly hammers, to conclude which be not beaten in pieces with such celestial lightning: Avoid (quoth he) the profane novelties of voices. He saith not avoid antiquities, he saith not avoid ancientness, nay rather showeth what contrariwise should follow. For if novelty is to be avoided, antiquity is to be retained if novelty be profane, antiquity is sacred, & oppositions (quoth he) of falsely called knowledge. Verily the name of knowledge in the schools of Heretics is false, where ignorance is called knowledge, mist, reputed clearness, & darkness termed by the name of light. Which certain (quoth he) promising have erred about the faith. What promised they, when they erred about the faith? What else, but I know not what new and unknown doctrine? For you may hear some of them say. O ye unwise and seely souls which commonly are called Catholics, come and learn the true faith, which no creature understandeth besides us, which hath been hidden, many hundred of years past, but of late hath been revealed and laid open, but learn it privily, learn it secretly, for it will delight you. And again when you have learned it, teach it secretly, that the world may not understand it, that the Church may not know it, for it is granted to few to understand the secret of so great a mystery. Are not these think you the words of that harlot which in the proverbs of Solomon calleth unto her the passengers: Who is (quoth she) most Prou. 9 fool amongst you let him turn unto me. And such as be of small judgement she exhorteth, saying. Touch willingly secret bread, and drink sweet water privily. What followeth? But he knoweth not (quoth he) how in her company earthly men do perish. who be these earthly men? Let the Apostle declare: Those (quoth he) which have erred about the faith. But it is worth the labour more diligently to examine the Apostle his whole Chapter. O Timothy (quoth he) keep the depositum avoiding profane novelties of voices. This exclamation O, both showeth foresight and also argueth charity: for he foresaw certain errors which before hand he was sorry for: who at this day hath the place of Timothy? but either the whole Church or especially the whole body of Prelates, who ought themselves to have the whole knowledge of divine religion, and also to instruct others, what is meant by keep the depositum. Keep it quoth he for fear of thieves, for danger of enemies, lest when men be a sleep they over-sow cockle amongst the wheat, which the son of man hath sowed in his field. Keep (quoth he) the depositum. What is meant by this depositum: that is, that which is An excellent exposition of S. Paul's words. committed to thee, not that which is invented of thee: that which thou hast received, not that which thou hast devised: a thing not of wit, but of learning: not of private usurpation, but of public tradition: a thing brought to thee: not brought forth of thee: wherein thou must not be an author, but akeeper: not a beginner, but a follower: not a leader, but a comer after: Keep the depositum. Preserve the talon of the Catholic faith pure and sincere, that which is committed to thee, let that remain with thee, and that deliver unto the people. Thou hast received gold render then gold, I will not have one thing for another. Do not for gold give me either impudently lead or craftily brass, I will not the show, but the very nature of gold itself. O Timothy, O priest, O Teacher, O Doctor, if God's gift hath made thee meet and sufficient for thy wit, exercise and learning, show thyself Beseelel, that divine workman in building of the spiritual tabernacle, engrave those precious stones of God's religion, faithfully set them, wisely adorn them, put upon them brightness, give them grace, give them beauty. That which men before believed obsourely, let them by thy exposition understand more clearly. Let posterity rejoice for coming to the knowledge of that by thy means, which antiquity without that knowledge had in veneration. Yet for all this, in such sort deliver what thou hast learned, that albeit thou teachest newly and after a new manner: yet thou never preach a new religion and deliver a new faith. CHAP. XIII. BUT peradventure some will say, shall we then have no increase of religion in the Church of Christ? no growing on, no proceeding forward? To which I answer and say. Let us a-Gods name have the greatest and most that may be. For who is either so envious to men, or hateful to God which would labour to stop or hinder that? but yet in such sort & with this proviso that it may appear to be truly an increase in faith & not prove to be a change in religion for this is the nature of such things as increase, that in themselves they become and grow greater. And this is the nature of a change & mutation, that some thing be turned from one thing which it was, to an other which it was not: Convenient it is and very necessary, that the understanding, knowledge, and wisdom, as well of every man in particular, as of all in common: as well of one alone, as of the whole Church in general, of all ages in times past, should abundantly increase and go forward, but yet for all that, only in his own kind and nature, that is in the same faith, in the same sense, in the same sentence. In this case let the religion of our soul imitate the nature of our bodies, which although with process of time they passover many years, yet they remain the same that they were. There is great difference betwixt flourishing youth & withered age, yet the self same men become old which before were young so that although the state and condition of one and the self same man be altered, yet one very nature and person, doth still remain. The limbs & members of infants be small, of young men great, yet not divers but the very same. So many joints as young children have so many have they when they be men, and if any parts there be, which with increase of years spring forth, those before by nature were in man virtually planted, so that no new thing come forth in old men, which before were not contained in them being yet children. Wherefore there can be no doubt, but that this is the due and right order of growing, the most natural & goodliest way of increasing only to have in old years, those members, those parts and joints which the wisdom of our Creator before framed when we were yet but little ones: And therefore if a man be afterward changed into some other shape or likeness than his nature require: or if the number of his members be more or less than nature prescribeth: then of necessity the whole body must either perish or become monstrous, or at least remain lame & maimed. In like manner Christian religion must follow these rules of increasing and growing, to weet, that with years it wax more sound, with time become more ample, with continuance be more exalted, yet remain pure and incorrupt, and continue full and perfect with each of his parts, and as it were with all his members and proper senses: And furthermore that it admit no change or mutation, sustain no loss of his propriety, no variety or mutability in definition: for example sake. Our forefathers in old time in the spiritual field of the Church, sowed the wheaten seed of true faith and religion, it were now very injurious and unreasonable, that we their posterity in steed of perfect and true wheat should reap the false error of cockle: And contrariwise it is reason and very convenient that the beginning and ending not disagreeing with itself, we should of the increase of wheaten seed reap the fruit of wheaten religion, so that when with tract of time, any of those first seeds begin to bud and come forth, let them be tilled & trimmed, yet without changing aught of the propriety of the corn springing up: and albeit fashion, shape and distinction, be added & put to, yet must the nature of each kind remain and abide. For God forbidden that those rosy plants of the Catholic doctrine should be changed into thirstles and thorns, God forbidden I say, that in this spiritual paradise, of the slips of Cinnamon & Balsme should suddenly grow up darnel and poison. Therefore what soever hath by the grace of God and our Father's faith been sown in this Church, reason it is that the same be cultivated & maintained by the industry of the children: meet that it flourish & wax ripe, convenient it grow & come to perfection: for lawful it is that those ancient articles of heavenly philosophy, should be trimmed, smoothed, and polished: but unlawful it is that they should be changed, mangled and maimed. And albeit they receive perspicuity, light, and distinction, yet of necessity must they retain their fullness, soundness, and propriety. For if once this licentiousness of wicked fraud be admitted, I tremble to speak what danger is like to ensue of rasing and abandoning religion, for if we take away any part of the Catholic faith, strait ways other parts, and after that other, and again other, and that as it were of custom and by law shall be abandoned. And what followeth when every part by little and little is abolished but that in conclusion the whole corpse of religion at one blow be refused and rejected. And contrariwise if new things and old, foreign and domestical, profane and sacred, begin once to be confounded together then must needs this custom generally follow, that nothing hereafter remain in the Church untouched, nothing without corruption, nothing sound, nothing pure, nothing sincere, and so where before was the sacred school of chaste and immaculate truth, there shall be a very brothel house of wicked & filthy errors. But God of his goodness deliver his servants from such minds, and let the impious rather & graceless follow that furious & mad proceeding For the Church of Christ is a careful & diligent keeper of religion committed to her charge, she never changes or altereth in it any thing, she diminisheth nothing, nothing she addeth: What is necessary she loseth not, what is superfluous she forceth not, her own she maintaineth, not her own she usurpeth not, but with all industry laboureth only about this one thing, that is by faithful & prudent handling of our forefathers doings, what by them in times past was well entered & begun, she polisheth: what then was well polished and declared she confirmeth: what then was confirmed & defined she retaineth. To conclude what hath she else endeavoured by the decrees of councils but that, that doctrine which before was simply credited, the same afterward should be more diligently believed: that religion which before was taughtmore slowly, the same afterward should be preached more instantly: That faith which before was more securely reverenced, the same afterward should more carefully be practised. This I say always & nothing else hath the Church provoked with the novelties of Heretics set down by the decrees of her councils, to weet only to confirm that to posterity by writing (comprehending a great sum of things in few words and often times for more easy understanding to an old article of faith giving a new name) which before by tradition she had received of her forefathers. CHAP. XIIII. BUT to return to the Apostle. O Timothy (quoth he) keep though depositum avoiding profane novelties of voices. Avoid (quoth he) as a viper, as a scorpian, as a basilisk, lest they infect thee, not only by touching, but also with their very eyes & breath. what is meant by Avoid that is, not so much as to eat with any such, what 1. Cor 5 importeth this (Avoid) if any man (quoth he) come unto you and bring not this doctrine, what doctrine but the Catholic and universal, and that which with sound tradition of the truth, hath continued one & the self same, through all successions of times, and that which shall continue to the worlds end. What then? Receive him not (quoth he) into the house, nor say God save you, for 2. joan. 7 he that saith unto him God save you, communicateth with his wicked works. Profane novelties of voices (quoth he) what is (Profane). Those which have no holiness in them, no jot of religion wholly unknown to the Church which is the temple of God. Profane novelties of voices quoth he (of voices) that is novelties of opinions, novelties of things, novelties of senses, contrary to our forefather's faith, contrary to antiquity, which if we admit and receive, of necessity the faith of our blessed ancestors, either all, or a great part of it, must be overthrown, the faithful people of all ages and times, all holy Saints, all chaste, all continent, all virgins, all widows, all clerk, all Deacons, all Priests: so many thousands of Confessors, so many bands of Martyrs, so many famous and great cities, and common wealths, so many Islands, Provinces, Kings, countries, kingdoms, nations, to conclude almost the whole world incorporated by the Catholic faith to Christ their head must needs be said, so many hundred of years to have been ignorant, to have erred, to have blasphemed, to have believed they know not what. Avoid (quoth he) Profane novelties of voices, to receive which, which to follow never was the custom of Catholics, but always the property of heretics. And to say truth, what heresy hath ever peeped forth but under the name of some certain man in some certain place, and at some certain time. Who ever set abroach any heresy? who first divided not himself from the consent of the universality and antiquity of the Catholic Church, which to be true, examples do plainly prove. For who ever before that profane Pelagius presumed so much of man's free will that he thought not the grace of God necessary to every particular good act. Who ever before his monstrous disciple Celestius denied all mankind to be tied & bound with the sin of Adam's prevarication? Who ever before sacrilegious Arius durst tear in pieces the Unity of Trinity. Who ever before wicked Sabellius attempted to confound the Trinity of Unity. Who ever before cruel Novatian affirmed God to be so merciless that he had rather the death of a sinner than he should return and live. Who ever before Simon Magus (punished by Apostolical censure from whom that old sink of filthiness came by continual & secret succession unto Priscillian that was the last) durst ever affirm that God our Creator was the author of evil, that is the author of our wickedness, impieties, and horrible crimes; because God (as he said) so made man's nature that by a certain proper motion and impulse of an enforced will, it can do nothing else but sin, desire nothing else but to offend, because being provoked and inflamed with the furious rage of all vices it is with an insatiable desire carried away headlong into the pit and sink of all filthiness. Such examples are infinite, which for bevitie sake I omit, by all which notwithstanding it appeareth plainly and clearly that it is an usual and common thing in all Heresies to take great pleasure in profane novelties, to loath the decrees of our forefathers, and so fall from the faith, by opposing the false & counterfeit name of knowledge and learning: contrariwise this is proper to all Catholics to keep that faith which the holy fathers have left & committed to their charge to condemn profane novelties, & as the Apostle hath already said & again doth say. If any man shall preach otherwise than that which is received to accurse him. CHAP. XV. HERE haply some man may demand whether heretics also do use the testimony of holy scripture. To which I say that they do and that very earnestly, for a man may behold them ranging and coursing in every part of the Bible, in Moses, in the kings, in the Psalms, in the Apostles, in the Ghosples, in the Prophets. for whether they be amongst their own brethren or with strangers: whether in private or in public, whether in talking or in writing, whether in the house a feasting or abroad in walking they almost never allege any thing of there own which they do not pretend to shadow with the words of sacred scripture. Read the pamphlets of Paulus Samosatenus, of Priscilian Eunomius jovinian & the rest of such like pestilent Heretics, and you shall find through all their works an huge heap of examples almost no page omitted which is not coloured and painted with the sayings of the new and old testament. But the more closely they lurk under the shadow of God's law, the more carefully are they to be feared the more narrowly to be watched for they know full well that their stinking and unsavoury drugs be not likely almost to please any, if simply and nakedly they be set forth: & therefore they do temper them as it were with the sweet powder of God's word, that he which quickly would have contemned man's erroneous invention dare not so readily reject Gods divine scripture: wherein they are like to those, which minding to minister bitter potions to young children do first anoint the brims of the cup with honey that there by unwary youth feeling the sweetness, may nothing fear the bitter confection. This devise also practise they which upon noughty herbs and hurtful ioyces writ the names of good & wholesome medicines whereby almost no man reading the good superscription, anything suspecteth the lurking poison. The self same thing likewise our Saviour crieth out to all Christians. Take ye heed of false prophets Mat. 7 which come to you in sheeps clothing, but inwardly are ravening wolves. What is meant else by sheeps clothing but the sayings of the Prophets and Apostles, which they with sheepelike sincerity did wear like certain fleeces for that immaculate Lamb, which taketh away the sins of the world: And what is to be understood by ravening wolves, but the cruel & dogged opinions of heretics, which always trouble the sheepfoldes of the Church, and by all means possible tear in pieces the flock of Christ. But to th'end they may more craftily set upon the sheep of Christ mistrusting nothing, remaining still cruel beasts, they put of their wolvish weed and shroud themselves with the words of scripture, as it were with certain fleeces whereby it happeneth, that when the seely sheep feel the soft will they little fear their sharp teeth: But what saith our Saviour. By their fruits you shall know them. That is when then begin not only to utter those words, but also to expound them, not only to cast them forth, but also to interpret them, than doth that bitterness break forth, then is that sharpness espied, then is that madness perceived, then is that fresh and new poison belched out, then are profane novelties set abroach, then may you see strait way the hedge cut in two, the old father's bounds removed, the Cotholicke doctrine shaken, and the Church's faith torn in pieces. Such were they whom the Apostle sharply reprehendeth in the 2. epistle to the Corinthians: For such false Apostles (quoth he) are crafty workers 2. Cor. 11 transfiguring themselves into the Apostles of Christ. What is transfiguring themselves into the Apostles of Christ? But this. The Apostles alleged the examples of scripture, & they likewise cited them. The Apostles cited the authority of the Psalms, and they likewise used it. The Apostles used the sayings of the Prophets, and they in like manner brought them forth But when that scripture which was alike alleged, alike cited, alike brought forth, was not alike and in one sense expounded, then were discerned the simple from the crafty, the sincere from the counterfeit, the right & good from the froward and perverse: and to conclude true Apostles from those false Apostates. And no marvel (quoth Saint PAUL) For Satan himself transfigureth himself into an Angel of light, it is no great matter therefore if his ministers be transfigured as the ministers of justice. Wherefore according to Saint PAUL, whensoever either false Apostles or false Prophets, or false Doctors do bring forth the words of holy scripture, by which they would according to their noughty interpretation confirm their error, there is no doubt but that they follow the crafty sleight of their master, which surely he would never have invented, but that he knoweth very well that there is no readier way to deceive the people, then where the bringing in of wicked error is intended, that there the authority of the word of God should be pretended. But some will say how prove you that the Devil useth to allege scripture? Such as doubt thereof let them read the Gospel where it is written. Then the Devil took him up (that is our Lord and Saviour) and set him upon the pinnacle of the Temple, and said unto him, if thou be the son of God cast thyself down, for it is written that he will give his Angels Mat. 4 charge of thee that they may keep thee in all thy ways, in their hands shall they hold the up, lest perhaps thou knock thy foot against a stone. How will he think you handle silly poor souls? which so setteth upon the Lord of majesty with the authority of scripture. If thou be (quoth he) the son of god cast thyself down. Why so? For it is written (quoth he). we have diligently to weigh the doctrine of this place & to keep it in mind that by so notable an example of the scripture we make no scruple or doubt when we see any allege some place of the Apostles, or Prophets, against the Catholic faith, but that by his mouth the devil himself doth speak. For as at that time the head spoke unto the head, so now the members do talk unto the members, that is the members of the Devil to the members of Christ, the faithless to the faithful, the irreligious to the religious, to conclude Heretics to Catholics. But what I pray saith the Devil? If thou be the son of God (quoth he) cast thyself down. That is to say: Desirest thou to be the son of God and to enjoy the inheritance of the Kingdom of Heaven Cast thyself down, that is Cast thyself down from this doctrine & tradition of this high and lofty Church, which is reputed to be the Temple of God. And if any one demand of these heretics, persuading them such things, how do you prove and convince me, that I ought to forsake the old and universal faith of the Catholic Church Strait ways is ready at hand: For it is written, & forthwith he will allege you a thousand testimonies, a thousand examples, a thousand authorities out of the law, out of the Psalms, out of the Apostles, out of the Prophets, by which expounded after a new & wicked fashion he would throw headlong the unfortunate souls from the tower of the Catholic Church into the deep dungeon of wicked heresy. Now with these sweet promises which follow, Heretics do wonderfully deceive simple men. For they dare promise and teach that in their Church, that is in the conventicle of their communion is to be found a great and special yea & a certain personal grace of God: So that whosoever be one of their crew, they shall strait ways without any labour, without any study, without any industry yea although they never seek, nor crave, nor knock, have such special dispensation that they shall be carried up with the hands of Angels, that is preserved by Angelical protection: that they never hurt their foot against a stone, that is that they never can be scandilized. But some man will say, if the Devil & his disciples, whereof some be false Apostles, false Prophets, and false teachers, and all perfect Heretics, do use the scriptures, cite their sayings, bring forth their promises, what shall Catholic men do? How shall the children of the Church behave themselves? How shall they in the holy scriptures discern truth from falsehood? To which I answer that they must have great care (as in the beginning of this Treatise I said holy and learned men taught me) that they interpret the divine and canonical scripture according to tradition of the universal Church, according to the rules of the Catholic doctrine: in which like wise they must of necessity follow, uniniversalitie, antiquity, and consent, of the Catholic & Apostolic Church. And therefore if at any time a part rebel against the whole, novelty against antiquity, the dissension of one or a few (carried away with error) against the consent of all, or the far greater part of Catholics: In that case let them prefer the integrity of universality before the corruption of a part: And in universality let them also prefer the religion of antiquity before profane novelty, and again in antiquity let them prefer before the temerity of one or a few, the decrees of a general Council if any be, or if no such be found, let them take that which is next hand, that is to follow the opinions of many and great learned Doctors agreeing together, which faithfully, soberly, diligently, observed and kept: By God's grace we shall without any great difficulty find out the errors of new upstart Heretics. CHAP. XIIII. HERE I perceive by order it followeth to show by examples how the profane novelties of heretics are by bringing forth and conferring together the old Doctor's opinions agreeing together to be found out and condemned, which ancient consent of holy fathers is not so carefully and diligently to be sought for & followed in every small question of the scripture, but only and especially in the rule of faith, neither yet always, nor all heresies are after this sort to be impugned, but only such as be new and upstart, to wit, at their first springing up & before they have (let with lack of time) falsified the rules of the ancient faith, & before the poison spreading far a broad, goeth about to corrupt the Father's works: But those heresies which have already got ground, and be of some contiunance are not this way to be dealt with all, because by long tract of time they have had opportunity to steal truth And therefore such kind of profane schisms and heresies which be of longer standing, we must not otherwise convince, but either only if need be, by the authority of the scriptures, or else to avoid and detest them being already convicted and condemned in old time by general Counsels of Catholic priests: Therefore so soon as any infectious error beginneth to break forth and for her defence to steal certain words of holy scripture, & craftily & fradulently to expound them, strait ways for the right understanding thereof the Father's opinions are to be gathered together by which let any whatsoever new, and therefore profane doctrine growing up with out all delay be dejected and speedily condemned. But those Father's opinions only are to be conferred together which with holiness, wisdom, and constancy, lived, taught, and continued in the faith, and communion of the Catholic Church and finally deserved to die in Christ or happily for Christ to be martyred, whom notwithstanding we are to believe with this condition, that whatsoever either all or the greater part with one mind, plainly, commonly, constantly, as it were a Council of Doctors agreeing together have decreed and set down receiving it from their ancestors, holding it for their time, and delivering it to their posterity, let that be had and accounted for undoubted, for certain and firm truth (And whatsoever any although holy and learned, although a Bishop, although a Confessor, and Martyr hath holden otherwise then all, or against all, let that be put aside from the authority of the common public and general faith & reputed amongst his own proper, private, and secret opinions, lest with great danger of eternal salvation, we do according to the custom of sacrilegious Heretics and schismatics, forsake the truth of the universal faith, and follow the novel error of one man) the holy and and Catholic mind of which blessed Fathers lest any man think that he may rashly contemn. The Apostle saith 1. Cor. 12. in his first epistle to the Corinthians: And some verily hath God set in his Church first Apostles of which himself was one: Secondly Prophets as Agabas was of whom we read in the Acts. Thirdly Doctors which now are called Cap. 11. Tractators whom also this Apostle some time nameth Prophets (because their office was to expound & declare to the people the mysteries of the Prophets) these therefore disposed and placed by God at divers times and sundry places, agreeing & consenting all in one mind in Christ, touching the understanding of the Catholic faith whosoever contemneth, doth not contemn man but God: and that we disagree not by any means from the perfect and true unity of those Fathers, the same Apostle doth earnestly beseech all Christians, saying: I beseech you brethren that you say all one thing and that there be no schisms among you, but that you be perfect 1. Cor. 1 in one sense and in one knowledge. And if any man separate himself from the communion of their opinion, let him hear that saying of the same Apostle: He is not the God of dissension but 1. Cor. 14 of peace: that is not of him that leaveth consent and unity, but of them that remain in peace and agreement: As I do (quoth he) teach in all the Churches of the Saints, that is of Catholics, which therefore be holy because they continue in the communion of the faith: and lest happily any one should contemn others and proudly require only to be heard, only to be believed, straight after he saith. What hath the word of God (quoth he) proceeded from you or have it only come to you. And lest this might be taken as spoken slightly he addeth. If any (quoth he) seemeh a Prophet or spiritual, that is a master in spiritual matters, let him be a zealous lover of unity and peace, in such wise that he neither prefer his own opinion before the judgement of others, neither leave or forsake the sense and common consent of all men. The commandments of which things he that is (quoth he) ignorant of: that is he that learneth not those things which he yet knoweth not, or contemneth those which he knoweth, he shall not be known, that is he shall be thought unworthy, whom amongst such, as be united in faith & equal in humility God should regard and look upon: a greater evil than which I doubt whether any man can invent or devise which yet notwithstanding (according to the Apostles commination) we see to have fallen upon Iultan the Pelagian who either contemned to be joined in opinion with his fellows or else presumed to separate himself from their society and communion. But now it is time to bring forth the example which we promised: how and after what sort the judgement and opinions of holy Fathers were gathered together, that according to them by the decree and authority of a Council the rule of faith might be set down: which to the end that I may more commodiously do, I will here make an end of this commonitory and so take another beginning for declaring of those things which do follow and ensue. A RECAPITULATION of all that hath been said in the former two books. WHICH being so it is now time that in the end of this second book we recapitulate & touch in few words the Sum of all that which in these two commonitory books hath been spoken. We said in the premises that this always hath been and at this day is the custom of Catholics to try and examine true faith two manner of ways. First by the authority of the divine scripture: secondly by the tradition of the Catholic Church, not because the Canonical scripture is not of itself sufficient for all things, but because very many expounding God's word at there own pleasure, do thereby bring forth and hatch up divers opinions & errors. And for that cause it is necessary that the interpretation of the divine scripture be directed according to the one only rule of the Church's understanding: especially in those questions upon which the foundation of the whole Catholic religion doth depend. Likewise we said that in the Church we had to consider the consent both of universality and antiquity, so that we be neither carried a way from sound unity to schism nor yet cast headlong from antiquity of religion into the dangerous gulf of heretical novelties. We said also that in antiquity we had diligently to observe and seriously to consider two things, unto which all those that will not be heretics must of necessity stand. The first is, that which hath in old time been determined by all the bishops of the Catholic Church by authority of a general Council. The second is that if any new question did arise in which the determination of a Council were not to be found that then we ought to have recourse to the sayings of the holy fathers, but yet of these only who in their time and place were probable masters, being such as lived and died in the unity of the communion and faith. And whatsoever we knew that they believed & taught with one mind and consent to judge and take that without all scruple to be the true and Catholic Religion of the Church. And lest any man might think that we said this rather of presumption than of any authority of the Church, we gave an example of the holy Council holden almost three years sithence at Ephesus a City in Asia in the time of the right honourable Counsels Bassus & Antiochus, in which disputation was had of constituting and setting down rules of faith: and lest there might by chance some profane Novelty creep in, as happened at that meeting in Ariminum this was reputed and thought the most Catholic, holy, & best course to be taken, by the judgement of all the Bishops there present, which were almost two hundred in number: that the opinions of these Fathers should be brought forth of whom it was certain that some of them had been Martyrs, diverse Confessors, and all to have lived and died Catholic Priests that by their authority, consent and verdict, the old religion might be rightly and solemnly confirmed, and blasphemous profane novelties condemned, which being so done worthily and justly, Nestorius was judged to have taught contrary to the old Catholic religion and blessed Cirill to have maintained holy and sacred antiquity. And to the end nothing might be wanting which procureth credit we put down also the names and number of these Fathers (although not remembering their order) according to whose consent and uniform doctrine both the texts of holy scripture were expounded, and the rule of God's word established. Neither will it here be superfluous for memory sake to repeat them all once again. These than be the names of them, whose works were cited in that Council either as judges or else as witnesses. S. Peter Bishop of Alexandria a most excellent Doctor and blessed Martyr. S. Athanasius bishop of the same sea a most faithful teacher and famous Confessor. S. Theophilus bishop also of the same City, a notable man for faith, life and learning, next after whom succeeded venerable Cirill, who at this present doth honour the Church of Alexandria. And that no man happily should suspect that this was the doctrine of one City or of one Province: to the former there were adjoined those two lights of Caperdocia Saint Gregory Bishop and Confessor of Nazianzene & Saint Basill bishop and Confessor of Cesurea, & also another Saint Gregory Nissen worthy for his merit of faith, conversation, integrity, and wisdom of such a brother as Basill was. And for proof that not only the greek and east Church, but also the Latin, and West, were always of the same opinion, the letters of Saint Felix Martyr and Saint julie both Bishops of Rome, which they wrote unto certain men were there read. And that not only the head of the world but also the other parts should give testimony in that judgement. From the South they had blessed S. Cyprian, from the North S. Ambrose Bishop of Milan. These than be the holy Fathers agreeing with that sacred number of the ten Commandments which were alleged in the Council of Ephesus, as Masters, Councillors, Witnesses, and judges, whose doctrine the blessed Synod holding, following whose counsel, believing whose testimony, obeying whose judgement, without spite, without presumption, and without favour, pronounced & gave sentence concerning the rules of faith. And albeit a far greater number of Fathers might have been set down, yet was it not necessary, because it was not requisite that time should be spent with multitude of witnesses: and further no man doubted but that those ten did little differ in opinion from all the rest of their fellow bishops. After all this we set down the worthy sentence of Cirill which is to be found in the Ecclesiastical acts of that Council. For when the epistle of S. Capreolus Bishop of Carthage was read, who intended nothing else, nothing else desired, but that novelty might be over thrown, & antiquity defended, bishop Cirill spoke and gave his definition in this sort: for I have thought good not to omit it here: these than be his words in the end of the acts of that Council. And this epistle (quoth he) of the venerable and religious man Capreolus bishop of Carthage shall be adjoined to the faith of the Counsels acts, whose opinion is plain and perspicuous, for he desireth that the doctrine of the old faith may be confirmed and new opinions superfluously invented & impiously spread a broad may be reproved and condemned. To which all the bishops with one consent cried out. This we spoke all, this we teach all, this we desire all: what I beseech you said they all, what desired they all? surely nothing else but that which was of old time delivered, might be still retained: and that which was newly invented might speedily be rejected. After all which we marveled at and highly commended the great humility and holiness of that Council, in which were so many bishops, the greater part of whom were almost metropolitans, of such erudition, of such learning, that they were almost all sufficient to have disputed of matters of faith Which great assembly and meeting together although it might in some man's opinion have emboldened them to presume and determine somewhat of themselves, yet they delivered nothing, presumed nothing, arrogated nothing to themselves, but before all things they were very careful not to leave any thing to posterity, which before they had not received of their forefathers: not thinking it sufficient to dispose well of the business then present but also to leave an example to their posterity, how they in like manner should reverence the religion of sacred antiquity, and utterly condemn the inventions of profane novelty. We invaighed also against the wicked presumption of Nestorius who boasted that he was the first and the only man which understood the scriptures, and that all others which before his days preached and taught, all that interpreted and expounded the word of God were ignorant and unskilful, that is all priests, all Confessors and Martyrs, of whom some had expounded God's law others allowed and believed them. To conclude he maintained that the Church both now did err and always had erred, because as he thought it had and did follow unlearned and erroneous Doctors: All which albeit they were abundantly sufficient for the overturning & extinguishing of all profane novelties. Yet lest that aught should in such plenty of proofs be wanting, we added for a conclusion a double authority of the Sea Apostolic, the one of holy Pope Xistus which venerable father now honoureth the Church of Rome, the other of Pope Celestinus of blessed memory his predicessor which I have thought good also here to set down. Pope Xistus then in his epistle which he wrote to the bishop of Antioch touching the cause of Nestorius saith thus. Therefore (quoth he) because as the Apostle saith the faith is one which evidently hath obtained to be so called let us believe, and such things as are to be holden let us believe. Afterward he prosecuteth and explicateth what those things be which are to be believed, what they be which are to be kept, saying thus: Nothing (quoth he) is further lawful for Novelty because it is convenient that nothing be added to Antiquity. The faith & belief of our forefathers is clear & perspicuous let it not be troubled or defiled with any permixtion of filthy mire. Apostolically spoken: in commendation of our forefather's faith, to compare it to light and perspicuity, and in likening novel profanes to the admixtion of filth and mire. Pope Celestinus likewise is of the same opinion, for in his epistle which he sent to the priests of France, wherein he reprehendeth their dissimulation in that they left by their silence the old faith destitute, and suffered profane Novelties to spring up, thus he writeth Worthily (quoth he) the cause doth touch us if with silence we foster error therefore let such men be corrected, let them have no liberty to speak at their pleasure. Some happily doubteth who they be, whom he forbiddeth to have their liberty in speaking, whether the preachers of antiquity, or the inventors of novelties: Let him speak and discharge the Reader of this doubt, for it followeth: Let novelty cease of (quoth he) if the matter be so: that is if that be true which divers accuse unto me your Cities & Provinces that through your pernicious dissimulation you cause them to yield unto certain new doctrine: Therefore (quoth he) if the matter be so, let novelty cease of to provoke Antiquity This than was the blessed opinion of holy Celestinus, not that antiquity should cease to overthrow Novelty, but rather that Novelty should give over to provoke antiquity: Which Apostolic and Catholic decrees, whosoever resisteth first of necessity he must proudly contemn the memory of S. Celestinus who defined that novelty should give over to provoke antiquity. Again he mustiest & scoff at the decree of holy Xistus, whose judgement is, that nothing is lawful for novelty, because it is not convenient that ought be added to antiquity. Again he must contemn the determination of blessed Cirill, who highly commended the zeal of venerable Capreolus, in that he desired, that the old articles of faith should be confirmed & new inventions utterly condemned. Likewise he must reject the Council of Ephesus, that is the judgement almost of all the holy bishops of the East, who inspired by God would not decree that posterity should believe aught but that which the sacred antiquity of our forefathers agreeing together in Christ had holden & believed, who with their uniform allowing & acclamation testified that they all decreed, all wished, all gave judgement, that is all heretics almost before Nestorius contemning antiquity and defending Novelty were condemned. So likewise Nestorius himself the author of novelty and impugner of antiquity should be condemned. Whose sacred consent and agreement proceeding from God's goodness if any dislike, what remaineth but that he maintain that Nestorius' profane opinion was unjustly condemned. Finally he must also set light by, and contemn the universal Church of Christ, and her masters the Apostles and Prophets, and especially the Apostle S. PAUL, as dregs & dross. The universal Church because she hath always religiously kept and maintained that faith which was once delivered S. PAUL, because he hath written thus. O Timothy keep the depositum avoiding profane Novelties of voices. And again. If any preach unto you otherwise then you have received be he accursed. And if neither the Apostle his definition nor the Ecclesiastical canons ought to be violated, by which according to the sacred consent of universality and antiquity, always all heretics, and lastly Pelagius Celestius and Nestorius were justly and worthily condemned, surely necessary it is that hereafter all Catholics which desire to show themselves true children of their mother the church do cleave, join, and stick unto the holy faith of their holy Father's detesting and abhorring, pursueing & prosecuting the profane novelties of all profane miscreants. This almost is the sum of that which in these two commonitory books we have more amply discoursed of, & now after the manner of recapitulation in fewer words gathered together that my memory for helping whereof I have wrote this Treatise may both with daily admonition be repaired, and yet not overlaid with fastidious prolixity.