LONDON, Printed for Leonard Becket, and are to be sold at his Shop in the Temple near the Church, 1611.   

A VERY CHRISTIAN, LEARNED, and brief Discourse, concerning the true, ancient, and Catholic Faith, against all wicked upstart Heresies: Serving very profitably for a preservative against the profane Novelties of Papists, Anabaptists, Arrians, Brownists, and all other Sectaries.  
First composed by Vincentius Lirinensis in Latin, about twelve hundredth years ago.  
And now faithfully translated into English, and illustrated with certain Marginal Notes.  
By THOMAS TUKE.  
Imprinted at London for Leonard Becket, and are to be sold at his shop in the Inner Temple. 1611.   

TO THE RIGHT worshipful, Sir JOHN LEVENTHORPE knight, and to the right virtuous Lady joanna, his wife, all happiness earthly and heavenly.  
RIght Worshipful, great is the perverseness of Man's nature, as may appear by the multitude of errors, and false religions, of the which the world is now sick even unto death. For the jew hath his, the Turk his, the Indians theirs, the Papist his: yea and almost every man is ready to turn his fancy into faith (so common is this kind of Alchemy) and to make doctrines of his own devices; so fond we are by reason of self-love, and the blindness of our minds.  
But (as Eli said) this is not well. For there is but one true Religion, and as 
a In Natiu. Dom. Ser. 4. Nisi una est, fides non est.  Leo saith, Faith is either One, or None. Now because there are so many religions in the world, therefore some will be of none, but stand as it were amazed, not knowing what course to take, like the 
b Eccles. 10. 15.  fool, that Solomon speaks of, which knows not the way into the City. It behooves us therefore seeing such variety of professions to look before we leap, & to sound the waters before we hoist up our sails (for heaven is no harbour for heretics, no common Inn for all kinds of travelers) I mean afore all to consult with the written word of God, the oracle of truth, the ground of faith, a 
c Psal. 119. 105.  lantern to our feet, & a light unto our path, & is 
d 2. Tim. 3. 16  profitable to teach, to convince, to correct and instruct in righteousness, that the man of God maybe absolute. Hear (saith S. 
e Aug. ep. 48. Audi dicit Dominus, non dicit Don●● etc.  Austin) Thus saith the Lord: not, thus saith, Donatus, or Rogatus, or Vincentius, or Hilary, or Austin, but, Thus saith the Lord. 
f Is. 8. 20.  To the Law, and to the Testimony (saith Esay:) if they speak not according to this word, it is because there is no light in them. By the Scripture God speaketh his whole will, saith 
g Per Scripturam Deus loquitur omne, quod vult. Moral. l. 16. c. 16.  Gregory. If therefore men would in the true fear of God and lowliness of spirit desire divine direction, and attend unto the word, undoubtedly they should see their way before them, and could not be so transported of Impostors, as they use to be. For 
h Psal. 25. 9 12. 14.  them that be meek, will he guide in judgement, and teach the humble his way. What man is he, that feareth the Lord? Him will he teach the way, which he shall choose. The secret of the Lord is revealed to them, that fear him; and his covenant, to give them understanding. And as our Saviour speaketh, 
i joh. 16. 23.  Whatsoever ye shall ask the Father in my Name, he will give it you. So then, if we will not give ear unto Man, but unto God, if we will not trust unto our own wings, but seek for aid of him, we may boldly expect assistance of him according to his word. And because to begin a course well is nothing, unless a man continue constant in it; therefore it behoves us to cleave fast unto the faith, avoiding all impostures of Heretics whatsoever. For the furtherance hereof, this Treatise was first written in Latin above a thousand years ago, by a learned and godly Frenchman, whose authority is nothing less to be respected for his Monastic kind of living, considering that our modern Monks have almost nothing of Antiquity besides their name. And for the same purpose we have turned it into English, desiring the Almighty to bedew the same with the blessing of his grace. My labour I account as due to the Church in general, and abundantly deserved of you both in particular: if therefore you shall accept it, I shall have my full desire.  
The God of heaven and earth preserve you by his grace, that after this life on Earth ye may be presented to jesus Christ to live in heaven with him in eternal glory.  
Amen.  
London S. Clem. April 14. 1611. Your Worships in Christ jesus to be commanded, Thomas Tuke.   

To The Reader.  
THERE are three sorts of men, for whom I have translated this little book. The first are they, that hear their father's instruction, and despise not the government of their mother: whom I desire God upon my knees to keep free from the poison, and perverseness of all Heretics, and schismatics whatsoever. The second are they, that are misled by Romish Impostors into many gross and novel errors, such as the Scriptures and ancient Doctors utterly condemn, as may easily be seen by viewing sundry works of divers learned men amongst us, either written, or turned into English. The chiefest cause of of whose erring, partly consists in an incredible credit, which they give unto their Teachers, and partly in their own wonderful ignorance of the holy Scriptures, which might enlighten their eyes, and inform their judgements. It is written of Naash, that he would make a covenant with the men of jabesh Gilead upon condition 
1. Sam. 11. 2.  that he might thrust out all their right eyes: even so surely the Devil delights in nothing more, then in putting out men's eyes, and in captivating their understanding (which is as the right eye of the soul) that being blinded, he may lead them at his pleasure. But if it would please them to search the Scriptures 
john. 5. 39  (as Christ exhorteth) and to consider of the Catholic doctrine of the ancient Church even to the times, wherein this our Author lived, I doubt not, but that the scales of ignorance would fall from their eyes, and that those mists would be soon dispersed, which Satan casts before them. The third are such, as are not much offended at the doctrines of the Church, but condemn her government, and stumble at her Ceremonies, which yet are neither undecent, nor superstitious, or numerous, and such as neither God's word forbiddeth, nor any approved Church in the Christian world condemneth, as they are commanded by this Church, & entertained.  
Now see here what strange conceits and doctrines are devised, and defended of them, such as have no foot-step in the Scripture, no fellowship with Antiquity, 1. It is affirmed that The true and right government of the Christian Churches is a certain Democraty. 2. That a provincial Church is Contrary to the testament of Christ. Hereupon Henry jacob in an Epistle prefixed to a book lately printed at Leyden, labours for a Separation. 3. That human ceremonies being once abused, cannot be purged but by utter abolishion. 4. That 
o Indeed Christ lay at the Pass. but that he did so at the last Supper, the Scripture says not.  it is out of all doubt, that Christ sat or lay at his last Supper: or thus, that it is not only possible or probable, but certain that he used a table gesture at that his last Supper. 5. That because Christ used a table gesture; therefore it is unlawful for us to use any other than a table gesture. 6 That to receive the bread and wine kneeling is unlawful, is Idolatry. 
* Kneeling at Communion, as it is required of the Church of England, lawful.  Which me thinks is very strange. For what is the Idol? we kneel not unto the Elements, but unto God, in testimony of reverence and humbleness of spirit. Secondly if we Must receive the Sacrament with reverence and humility of heart (as who dare gainsay?) them undoubtedly we May receive it with a reverend and humble gesture. Thirdly, if our kneeling be idolatry, then are we idolaters (as if oppression be theft, and oppressors are thieves: if to take the Cure of souls, and to take no Care of souls be murder, than they, that take the Cure of souls, and take no Care of souls are Murderers) yea and resolute Idolaters: for we do not only kneel, but stand to defend it, and we practise it daily, yea and charge them with ignorance that do condemn it as unlawful. Now what will follow? If we be idolaters, than they must not eat with us. If any, (saith S. Paul) that is called 
1. Cor. 5, 11.  a brother, be an Idolater, with such one eat not. And again, If we be Idolaters, how dare they communicate with us? What? with Idolaters? Either therefore these conceits must be for saken, or else I see not how we can but swarm with jacobites. But I am persuaded better things of many of them: such as accompany Salvation, and tend not to Separation. A. Fuluius once said to his son: 
* Ego te non Catilmae adversus patriam, sed patriae aduer sus Caulinam gonui.  I begat thee not for Catiline against thy Country, but for thy Country against Catiline: so may I say, they were not begotten by the Gospel, for johnson, for jacob, for any turbulent and fantastic Doctor against the Church, but for the Church against them. And be they well assured that this sleight stuff will shrink when it comes to wetting, this counterfeit coin will not endure trial. The greatness of men, their learning, their godliness, are no arguments to move us to receive their own conceits for doctrines. No, an Angel must not be heard against the truth. But me thinks I hear some 
Quest.  man say, How may I be resolved in this difference of opinions? what shall I do to find out the truth? I answer. First give diligent 
An.  care to the voice of God in the Scriptures: what it saith, that receive, though it cross thee never so much, and where it hath no tongue, have thou no care. Do not first entertain a conceit, and then look out Scripture to draw it by the hair to thee. Secondly, be not overcaried with any prejudicate opinion of thine Opposite: neither let the reverend conceit of thy Teacher, that hath taught thee such a doctrine, cover thine eye from beholding reason: and do not think that, because he is a good man, therefore all must needs be good, that he hath taught thee; or that his doctrines are sounder than another man's, because his life is better. Thirdly, be not proud, or self-conceited, For 
* jam. 4. 6.  God resisteth the proud. God and Pride (saith Bernard) cannot dwell together in the same heart, which could not dwell in the same heaven. And the History of the Church showeth that Arrius of very pride fell into wicked and open heresy. But the Lord 
* 1. Pet 5. 5. Psal. 25. 9  giveth grace to the humble, and teacheth him his way. If ye ask (saith Augustine) what is the first step in the way of truth? I answer Humility. If ye ask what is the second? I say Humility, If ye ask, what is the third? I say the same, Humility. fourthly, pray earnestly with David that God would be pleased to 
* Psal. 119. 34. 66.  Give thee understanding, and to teach thee good judgement and knowledge. Finally, be not easily persuaded to believe Doctrines specially against the unanimous consent of a true Church, which neither the ancient acknowledged, neither are allowed by any present approved Church, but are the conceits of some particular persons. In one word, I pray thee diligently to read this Treatise over. For it teacheth how to continue in the faith, against all the frauds and fallacies of Impostors. It is not great, but good: learned, though but little: and as sweet to them, that are intelligent, as short. The Lord bless it to thee, and give thee an understanding head, and an obedient heart.  
April. 14. 1611. Thine in Christ, THOMAS TUKE.   

A TREATISE, OR Disputation of VINCENTIUS 
* So called of Lerme, or Lerina, an Island in the Mediterraneam sea, where he lived.  LIRINENSIS, for the Antiquity of the Catholic faith, against the profane Novelties of all Heresies.  

The Preface.  
FORASMUCH as the Scripture speaks, and warns us thus; 
a Deut 32. 7  Ask thy Fathers, and they will show thee thine Elders and they will tell thece. And again, 
e Pro. 22. 17. & 3. 1.  Apply thine ear to the words of the wise. In like manner also, My Son, forget not these sayings, and let thine heart keep my words? It seemeth to me 
o This word signifies a pilgrim, or stranger: a word befitting all Christian men: & under this name our Author puts forth his Book, concealing his own proper name, lest the Adversary should reject the work for the workman's sake. Or it may be a read peregrin, a pilgrim or a stranger.  Peregrinus, the least of all the servants of God, that it will not be a little profitable, through the Lord's assistance, if I shall set down those things in writing, which I have faithfully received of the holy Fathers; sure I am, very necessary for mine own infirmity, seeing I may have in readiness, whereby the weakness of my memory may be relieved with continual reading. Unto which task, not only the benefit of the work doth move me, but the consideration also of time, and the opportunity of Place. The time; for seeing all things are carried away therewith, it behoveth us also to catch something therefrom again, which may further unto eternal life: especially because the expectation of God's terrible judgement requireth the studies of Religion, and the subtlety of novel Heretics, asketh much care and diligence. The Place also, because avoiding the throngs & multitudes that are in Cities, we live in a little Village more remote, and are there inclostred in a Monastery, where without great distraction we may do that, which the Psalmist sings of; Be still and 
Psal. 46. 10.  know that I am God. But indeed the reason of our purpose is agreeable thereunto, as who, because we have some while been tossed with divers and grievous troubles of a secular warfare, have at the length through the favour of Christ hidden us within the haven of Religion, most faithful always unto all: that there the blasts of vanity and pride being laid down, and appeasing God 
a By, not For: the Ancients knew no merits, but Christ's, They preached mercy, not merit.  by the sacrifice of Christian humility, we might escape, not only the Shipwrecks of the life present, but the flames also of the future.  
But now will I in the 
b That is with the help of God, for to do a thing in the name of God, is either to do it to God's glory: or by his power & authority: or else, as here, by his grace, or with confidence of his assistance, as ● Psa. 20. 5.  name of the Lord, set upon this business; to wit, set down in writing, the things that have been delivered from our Elders, and committed to our keeping, intending to be a faithful Relator of them, and not presuming to be their Author. Neither mean I to set down all, but to touch those only, that are necessary: & that not in any polished and curious style, but in a plain and familiar speech, that the most of them may seem to be pointed at rather then unfolded. Let them write delicately and with accurateness, that are led thereunto through confidence of their wit, or by reason of their office: but for me it shall be sufficient, that I have prepared a Remembrancer for myself, to help my memory, or rather to prevent my forgetfulness, the which yet I will endeavour through the Lord's assistance to mend, and perfit daily, by revolving and calling to mind the things that I have 
c Not which himself hath forged upon the anvil of his own wit.  learned. And this I have said before hand, that if happily ought of ours shall come into the hands of the 
* He means especially such as are Saints not in respect, of grace only, but of place, as Bishops & other Ministers, whose office is holy.  Saints, they would reprehend nothing therein rashly, which they may see by promise yet to be amended.   

CHAP. 1.  
Enquiring therefore oftentimes with great care and very singular diligence, of very many excellent men, both for holiness and learning, how I might by some certain, and as it were general and regular way, discern the truth of the Catholic faith, from the falsehood of wicked heresies, I received this answer always from them all almost; That if either I, or any other would find out the wiles of upstart Heretics, and escape their 
d That is their deceit full reasons, whereby they seek to catch & entangle men.  snares, and continue sound and whole in a sound faith, he must fortify his faith through the Lord's assistance with a twofold fence; namely first with the authority of God's word: and then also with the tradition of the Catholic Church.   

CHAP. 2.  
HEre, it may be some man will ask; Seeing the Canon of the Scriptures is perfect, and that it is abundantly sufficient of itself to all things, what need is there that the authority of the Church's understanding 
Quest.  should be joined thereunto? Surely, because all men do not after one manner understand 
Ans.  the holy Scripture, according to the height thereof; but divers men interpret the sentences thereof diversly, that there may seem to be as many meanings thereof almost, as men. For Novatian expounds it one way, Photinus another way, Sabellius thus, Donatus otherwise, Arrius, Eunomius, Macedonius other ways, Appollinaris & Priscillianus by themselves, iovinianus, Pelagius, Celestius another way, and finally, Nestorius hath a sense by himself, And therefore by reason of so great deceits, and windings of so different errors, it is very necessary that a man should interpret the Prophets and Apostles according as the Catholic Church doth understand them.   

CHAP. 3.  
IN like manner, even in the Catholic Church we must have a special regard, that we hold that which is, Every where believed always & of all: for this is truly and properly Catholic (as the very force & reason of the name declareth) which comprehendeth all things truly universally. Now this we shall do, if we follow Universality, Antiquity and Consent. And we shall follow Universality thus, namely if we do confess this one faith to be true, which the whole Church through out the world confesseth. We shall follow Antiquity, if by no means we reject those interpretations, which we know to have been used and esteemed of our holy Elders and Forefathers. And Consent in like sort also, if ever in Antiquity we follow the determinations and judgements of all, or surely of almost all Priests and Doctors.   

CHAP. 4.  
WHat then shall a Christian 
Quest.  Catholic do, if some few members of the Church shall cut themselves from the fellowship of the Catholic Faith? Surely what else, but prefer the soundness of 
Ans.  the whole body before a noisome and corrupt member? And what 
Quest.  if some new contagion shall endeavour the corruption, not of some small part of the Church only, but even of the whole body thereof also? In like manner then he shall be 
Ans.  careful to cleave fast unto Antiquity, which cannot now wholly be seduced by any novel deceit. And what if even 
Quest.  in Antiquity itself the error of two or three, or of a City, or of some Province be found out? Then his whole care shall 
Ans.  be to prefer the decrees of the Universal Church, universally of old maintained, to the rashness or ignorance (if any such be) of some few persons. But what if some such thing break out, 
Quest.  where nothing of that nature may be found? Then shall he 
Ans.  compare the sentences and opinions of the Fathers together, and take Counsel of them: of those Fathers or Elders (I mean) 
* Or especial, duntaxat.  only, which though they lived not in one age and place, did yet continue in the fellowship and faith of one Catholic Church, & were laudable Teachers: and whatsoever he shall perceive that not one or two alone, but that all alike with one and the same consent did openly, commonly, and constantly hold, write and teach, let him know that the same of him also is without any scruple to be believed. But that those things, which we say may be made more plain, they are each of them to be cleared by examples, and to be a little more enlarged, lest through affectation of too much brevity, the weight of things be not perceived, by reason of passing so swiftly over them in our speech.   

CHAP. 5.  
IN the time of Donatus, from whom sprang the Donatists, when as a great part of Aphrica had thrown themselves headlong into his furious errors, and when unmindful of their honour, religion and profession, they did prefer the sacrilegious headiness of one man to the Church of Christ, than those Africans could of them all alone be safe within the sanctuaries of the Catholic faith, which having that wicked Schism in detestation, adjoined themselves to all the Churches of the world; leaving in truth a notable pattern to them that should come after, namely how, and that also well, the soundness of all might be preferred before the fury of one, or but a few.   

CHAP. 6.  
IN like manner, when as the poison of the Arrians had now corrupted not some few, but almost all the world, so as that well near all the 
* Latini sermonis, that spoke the Latin tongue.  Latin Bishops being deceived, partly by force and partly by fraud, knew not well, by reason of a certain kind of blindness, which had invaded their understandings, what course they were best to follow, when things were so confused: than whosoever was a true Lover & worshipper of Christ, the same by making more account of the ancient-faith, than of novel-falshood, was preserved from all infections of that contagious doctrine. The danger in truth of which time hath abundantly showed what great calamity the bringing in of that upstart doctrine caused. For than were shaken not small things only, but even the greatest also. For not only alliances, kindreds, friendships, and houses were dissolved, but also Cities, People, Provinces, Nations, yea, and the whole Roman Empire was utterly shaken, and put out of order. For when that profane novelty of the Arrians, as a certain 
d Bellona, & Furia were two heathen god desses: the one was over war, the other was the mother of fury.  Bellona or Furia, had first captivated the 
c He means Constantius or Valens, or both: who were Arrians both.  Emperor, and then brought all the 
f Or principal Courtiers.  chiefest about him under new laws, it ceased not afterwards to trouble & disorder all things, private and public, sacred and profane, and to have no regard of that, which was good and true, but whomsoever it listed, to smite them down, as from some place on high. Then were wives defiled, widows robbed, Virgins deflowered, Monasteries demolished, Cleargymen disturbed, Levites beaten, Priests banished, prisons, gaols and mines filled with the 
g Antiquity acknowledgeth men living to be Saints: & not dead men only, as some do,  Saints: the greatest part of whom being driven out of Cities forbidden to them, and exiled, were even broken and consumed with nakedness, hunger, and thirst, amongst deserts, dens, wild beasts and rocks. But all these things did they for no other cause befall, but even because the superstitions of man's inventions were taught for heavenly doctrine, because well-grounded antiquity was vedermined by wicked novelty, because the ordinances of the Elders were violated, because the decrees of the Fathers were repealed, because the determinations of the Ancient were disannulled, and for that the lust of profane and upstart curiosity contained not itself within the most 
h Heretics break from their teachers, exorbitate, & go an whoring after the idols of their own brains.  chaste limits of sacred and uncorrupt Antiquity?   

CHAP. 7.  
But (it will be thought) perhaps we feign these things through hatred of novelty and love of Antiquity. Whosoever judgeth this, let him give credit at the least to blessed Ambrose, who in his second book to the Emperor, Gratian, himself bewailing the bitterness of the time, saith: But now, almighty God, quoth 
* In sine cap. ult.  he, we have been sufficiently punished by our own destruction and bloodshed for the slaughters of the Confessors, the banishments of the Priests, and for such wicked villainy. It is clear enough that they, which violated the faith, cannot be safe. In like manner, in the third book of the same work: Let us, therefore keep (saith he) the commandments of the Elders, that we be not bold through uncivil rashness to break the seals, that are hereditary. Neither the Elders, nor the Power, nor the Angels, nor Archangels durst open that sealed book of prophecy: the prerogative of explaining that 
Reu. 5. 3. 5.  was reserved for Christ alone. Which of us dares unseal the 
i That is, the holy Scriptures: so called, because it is given them to keep, and teach: I mean Ministets, which book is then said to be unsealed in our Author's sense, when it is violated and corrupted.  sacerdotical Book, sealed of Confessors, and consecrated now with the martyrdom of many? which they, that have been compelled to unseal it, yet afterwards have sealed, when the fraud was condemned: they that durst not violate it, were Confessors and Martyrs. How can we deny their faith, whose victory we do extol? We praise them I say, O venerable Ambrose, we praise them indeed, and praising we wonder at them. For who is he, that is so mad, who though he be not able to overtake them, yet would not wish to follow, whom no violence hath driven from defending of the faith of the Elders? Not threatenings, not flatter, not life, not death, not the palace, not Sergeants, not the Emperor, not the Empire, not men, not devils, Whom (I say) the Lord, for their constant embracing of holy Antiquity, deemed meet for so great an office, as by them to repair Churches ruinated, to quicken spiritual people extinguished, to put on the Crowns of Priests, that were dejected, to deface (a fountain of unfeigned tears being infused from heaven into the Bishops) those wicked (I say) not letters, but litures (blots or dashes) of novel impiety, and finally, to call back now almost all the world being strucken with the tempest of sudden heresy: (I say to call it back) to the ancient faith, from upstart falsehood: unto ancient soundness, from furious and unsound newness, and to the ancient light, from the blindness of novelty.   

CHAP. 8.  
But in this certain Divine virtue of Confessions, that we are also even most of all to mark, that then in the very Antiquity of the Church, they undertook the defence, not of some part; but of the whole body. For it was not lawful for men so great, and of such quality, to maintain with so great contention & endeavour, the straggling & selfe-thwarting conjectures of one or two, or to strive for the rash consent of some little Province: but following the decrees and determinations of Apostolic and Catholic truth, made by all the 
k That is, the Ministers of the Gospel: so called, because they did offer the people to God, as a sacrifice: killing their flesh with the Word, as with a sacrificing Knife.  Priests of the holy Church, they choosed rather to betray themselves, than the faith which was held of old universally. Whereby they obtained also so great a degree of glory, as that they were rightly and worthily counted not Confessors only, but the Principal of Confessors also. It behoveth therefore all true Catholics uncessantly to meditate on this notable, and indeed divine ensample of those same blessed men: who shining like the 
l He alludes to the Candlestick in Exod. 25.  seven headed Candlestick, with the sevenfold light of the holy Spirit, have showed their posterity a most evident way, how the boldness of profane novelty may in all the vain babblings of errors be 
m Or overthrown, quashed, stayed, broken, c●nteratur.  hence forth cooled with the authority of sacred Antiquity.   

CHAP. 9  
NEither is this a new thing truly: for this custom was always used in the Church, that the more any man flourished in religion, the more ready he was to withstand novel devices. The world is full of such examples. But, for brevity sake, we will make choice of some one, and this especially from the Apostolic Sea. In times passed therefore Agrippinus, of venerable memory, Bishop of Carthage, held rebaptisation first of all men, against the Canon of the Word, against the Rule of the Universal Church, against the judgement of all his Fellow-priests, against the 
n Or against the custom & ordin ances contra morem & instituta.  manner and customs of the Elders. The which presumption caused so great a mischief, as that it ministered a form of sacrilege, not only to all heretics, but gave occasion of error to some Catholics also. When as all men therefore every where upon the novelty of the thing cried out against it, & all the Priests on every side, did every one endeavour to resist it, than Pope Stephen, of happy memory, Bishop of the Apostolic See, with the rest of his Fellows, but yet above the rest withstood it; deeming it, as I suppose, a thing beseeming, if he did excel all the rest as much by devout affection to the faith, as he did surpass them by the authority of place. Finally, in an Epistle which was sent into Africa, the 
Apud Cypri. Lib. 2. Ep. 7.  said Stephen ordained in these words: That nothing should be renewed, but that which is delivered. For that holy and wise man knew, that piety doth nothing else allow of, but that all things should with the same faithfulness be retained for the Children, with the which they were received of the Fathers, and that we ought to follow religion, not which way we would lead it, but rather by that way it would lead us, and that that is the property of Christian modesty and gravity for men not to deliver their own devices to them, that so come after, but to keep the things received of their Elders. What therefore was the issue then of all the matter? Surely what else, but that, which was usual, and accustomed? Antiquity namely retained, and novelty exploded.   

CHAP. 10.  
But peradventure then that 
Object.  new devise was destitute of means to defend & bear it out. Yea verily, there was for it so 
Ans.  great acuteness of wit, so great abundance of eloquence, so great a number of maintainers, so great likelihood of truth, so many Oracles of God's word, but indeed after a new and naughty manner understood, that me thought all that conspiracy could by no means be destroyed, unless that self same undertaken, defended, & commended profession of novelty, had forsaken the alone cause of so great an enterprise.  
To conclude, what force had that African Council or Decree? Truly none, through the gift of God: but all things were abolished, made void, and trodden under foot, as dreams, as fables, as things superfluous.   

CHAP. 11.  
AND o the wonderful change of things! The Authors of the same opinion are accounted Catholics: but the Followers are judged Heretics. The Masters are absolved, the Scholars are condemned. The writers of the books shall be the children of the Kingdom, but Hell shall receive the Defenders. For who would doubt that most blessed Cyprian, the Light of all the Saints, both Bishops and Martyrs, together with the rest of his fellows, shall reign eternally with Christ? Or who on the contrary is so sacrilegious, as to deny that the Donatists, & those other pestilent wretches, which do brag that they rebaptize by the authority of that Council, shall burn for ever with the Devil? Which judgement truly to me seemeth to be promulged of God, for their craftiness especially, who when they go about to forge an heresy under another body's name, do commonly lay hold of the writings of some ancient man something too covertly set out, which in respect of their darkness, do as it were, serve for their own opinion: that that, which, I know not what, they do bring forth, they may seem to think, neither first, nor all-alone. Whose wickedness I judge worthy double hatred: either therefore, because they are not afraid to proffer the poison of heresy unto others: or therefore also, because they do with a wicked hand blow up, and winnow the memory of every holy man, like ashes now raked up, and diffame those things with a revived opinion, which ought in silence to be buried; altogether following the footsteps of their father Cham, who not only neglected to cover the nakedness of venerable Noah, but told it also to the rest, that it might be mocked. Whereby he did so grievously sin against childlike piety, as that his very posterity became obnoxious to the curses of his sin: those brethren being blessed, and far unlike, who would neither distain the nakedness of their reverend father with their own eyes, nor have it lie open unto other men's, but covered him, as it is written, with their faces backward: which is neither to approve, nor disclose 
Gen. 9  the error of the holy man: and therefore are they blessed in their posterity. But let us return unto our purpose.   

CHAP. 12.  
WE should therefore greatly fear the grievous sin of changing the 
o By faith is not meant, the gift of faith, but the doctrine: not by which, but which we do believe.  Faith, and of stairing Religion: from the which wickedness we are deterred, not only by the discipline of Ecclesiastical Constitution, but also by the censure of Apostolical authority. For all men know how gravely, how severely, and how earnestly the blessed 
a Gal. 1.  Apostle Paul inveigheth against some, that were too soon through their own lightness, translated from him, who had called them to the grace of Christ, unto another Gospel, which is not another: who had heaped to themselves Teachers after their own 
b 2. Tim. 4.  desires, turning their ears from the truth, and turning themselves to fables, having damnation, 
c 1. Tim. 5.  because they have broken the first faith. Who were by them deceived, of whom the same Apostle writeth to the Roman brethren: Now I beseech you 
d Rom. 16. 17  brethren, mark them, that cause dissensions & offences otherwise then the doctrine which ye have learned, and avoid them. For such serve not the Lord Christ, but their own belly: and by fair speeches, and flattering seduce the hearts of the simple: which enter into houses, and lead captive 
e 2. Tim. 3. 6.  silly women laden with sins and led with sundry lusts, ever learning, and never coming to the knowledge of the truth, 
f Tit. 1. 10. 11  Uaine-talkers, and Seducers, which subvert whole houses, teaching things which they should not, for filthy Lucre sake. Men of corrupt minds 
g 2. Tim. 3. 8.  Reprobate concerning the faith: proud, and knowing nothing: but 
h 1. Tim. 6. 4, ●  doting about questions, and strife of words, destitute of the truth, imagining that gain is godliness. Likewise also being idle 
i 1. Tim. 5. 13  they learn to go about from house to house, yea they are also babblers, and busi-bodies, speaking things, they ought not. Who 
k 1. Tim. 1. 19  repelling a good conscience, as concerning faith, have made shipwreck. Whose profane babblings further much unto impiety, and their 
l 2. Tim. 2. 17  word fretteth like a canker. And it fitteth well which is also written of them: 
m 2 Tim. 3. 9  But they shall prevail no further: for their madness shall be manifest unto all, as theirs also was. When therefore some such wandering up and down Countries and Cities, & carrying about their 
o He alludes to Pedlars that go up and down to sell their Wares.  Pedlary errors, had come also to the Galatians: and when as the Galatians having heard them, being now affected with a certain loathing of the truth, and casting up the Manna of Apostolic and Catholic doctrine, delighted themselves in the filthiness of heretical novelty, the Apostle did so exercise his Apostolical authority, as that with all severity he did decree: But though either we (saith he) or an Angel from 
Gal. 1. 8.  Heaven preach unto you otherwise then we have preached, let him be accursed. What is that which he saith, But though we? Why does he not rather say, But 
Quest.  though I? The meaning hereof 
Answer.  is this: Though Peter, though Andrew, though john: Lastly, though the whole company of Apostles should preach to you otherwise, than we have preached, Let him be accursed. A terrible Curse, that to maintain the constant embracing of the first 
o He means not Faith, whereby we do believe, but which we do believe, that is, the doctrine of Faith, which was once for ever delivered to the Saints, as in jud. 3.  faith, he neither spared himself, nor the rest of his Fellow-apostles. Yet this is but little, Although (saith he) an Angel should from heaven preach unto you, otherwise than we have preached, let him be accursed. It sufficed not for the keeping of the faith, once delivered to have mentioned the nature of Man, unless he had comprehended also the excellency of Angels. Though We (saith he) or an Angel from heaven. Not because the holy and heavenly Angels can now offend: but this is his meaning: If also (saith he) that should be, which cannot be, Whosoever he be, that shall assay to change the faith, that was once delivered, let him be accursed.   

CHAP. 13.  
But he spoke, it may be, 
Object.  these things without due regard, and uttered them in an human passion rather, than decreed them with Divine reason. far be it from him, for he goes on, and presseth 
Sol.  this same point with a very earnest repetition: As we have 
Gal. 1. ●.  said before, quoth he, so say I now again, If any preach unto you otherwise, then that ye have received, let him be accursed. He said not: If any preach unto you besides that which ye have received, let him be blessed, praised and entertained: but let him be, quoth he, accursed, that is separated, put from the flock and excluded, lest the cursed contagion of one Sheep should corrupt the harmless flock of Christ, by a 
* Or infectious, contagious.  venomous mixture with them. Yea, but perhaps these precepts belong only to the Galatians. Then these 
Object.  things also are commanded to 
Sol.  the Galatians only, which are mentioned in the same Epistle after: such as are these; If we live in the Spirit, let us also walk in the Spirit, let us not be desirous of 
Gal 2. 25. 26.  vain glory, provoking one another, envying one another: and the rest. Which if it be against sense, and if they be commanded unto all alike, it standeth with good reason that, as these commandments concerning manners, so those also concerning faith should equally belong to all.   

CHAP. 14.  
ANd as no man may provoke, or envy one another, so no man may receive aught besides that, which the Catholic Church doth always preach. or else perhaps 
Object.  it was at that time enjoined: that if any did preach otherwise, then was already preached, he should be accursed: but not at this time there is no such commandment. Then that also, which he likewise 
Sol:  speaketh in the same Epistle, And I say, walk in the Spirit, and 
Gal. 5. 16.  ye shall not fulfil the lust of the flesh, was at that time only commanded, and is not now enjoined. But if it be both impious and pernicious so to think, it doth necessarily follow that, as these things ought to be observed of all ages, so those things which are decreed concerning the keeping of the faith without alteration, are commanded also to all ages. To preach any thing therefore to Christian 
o There are now two sorts of catholics, Christian, & Antichristian, the former are real, the other (as the jesuits) are nominal & titular.  Catholics besides that, which they have received, was never lawful, is nowhere lawful, and never shall be lawful: and to accurse them, which preach any thing besides that, which was once received, hath been ever behoveful, is every where behoveful, and shall always be behoveful: Which things seeing they thus stand, is there any man either so bold, as to preach otherwise, then hath been preached in the Church, or so light as to receive otherwise, then that he hath received of the Church? Let him cry, and cry again, and again, let him in his letters cry both unto all, and always, and every where, 
* He alludeth to that in Act. 9 15.  even that vessel of election, that teacher of the Gentiles, that Apostolic Trumpet, that Preacher of Men, and who knew the will of God, That if any one preach a new doctrine he shall be accursed, On the contrary also certain Frogs, and Gnats, and Flies, that shall perish, such as are the Pelagians, cry out against him, and that unto Catholics. We, say they, being Authors, Leaders, and interpreters, Condemn ye those things, which ye did hold, hold ye those things, which ye did condemn, Reject ye the ancient faith, the Father's ordinances, and those things which the Elders have committed to your trust and Receive ye, What things I pray you? I tremble to speak them: for they are so insolent, that me thinks they 
* This he saith to show the abhominablenes of their errors.  cannot be without some vile offence affirmed, no nor in truth somuch as refelled.   

CHAP. 15.  
But some man will say. Wherefore then doth God 
Quest.  very often suffer certain excellent persons in the Church to broach new matters unto Catholics? It is a good question, and worthy to be diligently & 
Ans.  largely answered. Which yet we must make answer to, not of our own head, but by the authority of God's word, and by the instruction of an Ecclesiastical Teacher. Let us therefore hear holy Moses, and let him teach us, wherefore learned men, and such as by reason of the grace of knowledge be called also Prophets of the Apostle, are sometimes permitted to publish new doctrines, which the old Testament useth allegorically to call Strange Gods; to wit, because Heretics worship their own opinions, as the Gentiles do their gods. Blessed Moses therefore in Deuteronomy writeth; 
Deut. 13. 1. 2 '  If there arise among you a Prophet, or which saith he hath seen a vision: that is to say, a Teacher constituted in the Church, who is thought of his Scholars and Hearers to teach by some revelation. What followeth? And shall give thee a Sign or Wonder, and the Sign or Wonder, which he hath spoken of shall come to pass. Doubtless some great, I know not what, Teacher is understood, and endued with such knowledge, as who may seem to his own followers not only to know things, that are within the reach of man, but also to foreknow things, which are above him, such almost as Ualentinus, Donatus, Photinus, Appollinaris, and the rest of that rabble, were by their Disciples cracked of to have been. But what follows, And shall say, quoth Moses? unto thee, 
a Deut. 13. 2.  Let us go and follow after other gods, which thou knowest not, and let us serve them. What are those strange Gods but strange errors, which thou hast not known, that is to say, new, and not-heard-of? And let us serve them, that is, let us believe them, follow them. But what says he last of all? 
b Deut. 13. 3.  Thou shalt not hearken, quoth he, unto that Prophet, or dreamer of dreams, And why, I pray thee, doth not God 
c Or inhibit, hinder, let.  prohibit that to be taught, which he doth forbid to be received? Because, saith he, the Lord your God proveth you, that it might appear whether you love the Lord your God, withal your heart, and withal your soul. The reason is clearer than the light, why the providence of God doth sometimes suffer certain Teachers of the Churches to broach some new doctrines: that the Lord your God, quoth he, might try ye. And indeed it is no small temptation, when as he, whom thou countest a Prophet, the Disciple of the Prophets, and a teacher and defender of the truth, and whom thou dost exceedingly reverence & love, Shall on the sudden closely bring in some hurtful errors, which thou art neither able quickly to perceive, as long as thou art led by a forestalled judgement, concerning his old maisterlike authority: neither dost thou easily think it lawful, to condemn them, whilst thou art hindered by thine affection towards thine ancient Master 
* Or teacher. .   

CHAP. 16.  
HEre some man may, perhaps desire that those things, which are in the words of holy Moses affirmed, may be by some Ecclesiastical Ensamples cleared. The desire is just, and not long to be put off. For that we may begin with the nearest, and those, that are manifest: what a temptation was that of late suppose we, when as that wretch Nestorius, being suddenly turned from a Sheep to a Wolf, had begun to rend the Flock of Christ? At 
False teachers are called Wolves, because they bite and devour the Sheep of Christ with their wicked errors: and like Wolves they are not of the Shepherds feeding, but his foes.  which time the very same persons, whom he did tear: for a great part of them as yet did verily think him to be a sheep, and therefore lay the more open to his teeth. For who would easily imagine him to err, whom he saw chosen with such judgement of the Empire, and so highly favoured of the Priests? Who being continually honoured with the great love of the Saints, and very great good will of the people, did openly preach the word of God, and confute also the hurtful errors of jews, and Gentiles. By the which means I pray you, would he not perssade any man that hid doctrines, preaching, and judgement were right and sound? Who to make way for his one heresy inveighed against the blasphemies of all heresies. But this was that, which Moses saith; The Lord your God proveth you, whether ye love him or no. And that we may pass by Nestorius, in whom there was always more wonderment than profit, and more fame than experience: whom the favour of men, rather than of God, had for a while advanced in the opinion of the common people: let us rather speak of those, who having profited well and being full of industry became no small temptation to Catholic men.  
As in Hungary, in the memory of our Ancestors 
e He was Bishop of the Sirmitan Church: But a Galatian borne: skilful in the Greek and Latin tongues: he fostered a blasphemous error against Christ: and being a man of good parts otherwise, overthrew himself with pride, (a moth that frets the cushion in which it bred) as some Ancients say.  Photinus is said to have tempted the Church of Sirmion. Where whenas with the great liking of all men he was called unto the priesthood, and had executed his office for a time, like a Catholic, suddenly, like that evil Prophet, or Dreamer, which Moses speaketh of, he began to persuade the people of God, committed to his trust, to follow after strange gods, that is to say, strange errors, which before they knew not. But this is usual, and that dangerous, because he was furnished with no mean helps to so great a wickedness. For he had a good wit, and he was an excellent Scholar, and very eloquent, or powerful in speech; able in both languages to dispute and write eloquently and substantially: as appeareth by the monuments of his books, which he hath written, partly in Greek, and partly in Latin. But it was well, that the Sheep of Christ committed to him, being very watchful and wary for the Catholic Faith, had quick regard to the words of Moses, who did forewarn them, and that, although they did admire the eloquence of their Prophet and Pastor, yet notwithstanding, they were not ignorant of the temptation. For whom before they followed as the 
f Such an one is every godly and orthodoxal Bishop, and Pastor: who goes before his fellows the Sheep of Christ in life and doctrine, ringging the word of God in their ears: & being at the control of the chief Shepherd, as well as the meanest in the flock.  Bell-wether of the Flock, even him they fled from afterwards, as from a Wolf, Neither do we come to know the peril of this Ecclesiastical temptation by the example of Photinus, but of Apollinaris also, and are thereby also admonished to the more diligent keeping of the faith, which is to be kept. For he made his hearers to have much a do, and brought them into great straits. For whereas the authority of the Church drew them one way, the custom or conversation & acquaintance of their Master drew them back another way: and so wagging, and wavering betwixt both, they see not which way they should rather choose. But it may be he was a man, that might easily be contemned. Yea verily, he was so worthy a man, and so qualified, as that he might in the most things be too soon believed. For who surpassed him in acuteness of wit, practice, and in Scholarship? How many heresies he hath overthrown in many volumes, how many errors contrary to the faith he hath confuted, that most excellent and very huge work, consisting of no less than thirty books, doth witness, wherein he hath with a great mass of arguments confounded the furious cavils of Porphiry. It is too long to reckon up all his works, for the which he might in truth be matched, with the chiefest builders of the Church, had he not through that wicked lust of heretical 
g Humility is the nurse of verity, pride & curiosity be the founders of heresy.  curiosity found out what novelty I wot not, by the which he might both defile all his labours, as with the mixture of a certain leprosy, and should have his doctrine said to be not so much an edification, as an Ecclesiastical tentation. here perhaps some may require at my hands, that I would show them the heresies of these men, of whom we spoke before; to wit, Nestorius, Apollinaris, and Photinus. But this is nothing to the matter; which now we are in hand with. For our purpose is not to set down the errors of all, but to show the examples of a few, whereby that may evidently and plainly be cleared, which Moses speaketh: Namely that, if at any time any Ecclesiastical Teacher, and he a Prophet by reason of interpreting the mysteries of the Prophets, shall attempt to bring in some new point of doctrine into the Church of God, the Divine providence doth suffer it to be done, that We might be proved.   

CHAP. 17.  
IT will not therefore be amise by way of digression briefly to show the opinions of the forenamed heretics, that is, Photinus, Apollinaris, & Nestorius. This is then the doctrine of Photinus: that God is single and alone, and to be confessed after a judaical manner: he saith that there are not full three persons, neither doth he think, that there is any person of the 
a Christ is called the Word: because he is begotten of the Father, as words are of the mind: and because he shows his Father's mind unto us.  Word or Son of God, or any of the Holy Ghost: he doth also say that Christ is a mere man only, to whom he ascribeth a beginning from Mary: and this he teacheth by all means for a doctrine, That we ought to worship only, the person of God the Father, and only Christ the man.. These things therefore held Photinus. Apollinaris also doth as it were glory that he doth consent unto the unity truly of the Trinity, and that with perfect soundness of faith: but he doth by open profession blaspheme against the Incarnation of the Lord. For he saith, that the soul of a man was either not at all in the flesh of our Saviour, or else surely that there was such a one, as wanted understanding and reason. Yea and he said, that the very flesh of our Lord was not of the flesh of the holy Virgin Mary, but that it came down from heaven into the Virgin: and always staggering and doubting, he said sometimes that it was coëternall with the God, the Word, sometimes that it was made of the Divinity of the Word. For he would not that two substances should be in Christ, one Divine, and another human, one of a father, the other of a mother: but he imagined that the nature of the Word was divided, as though a part thereof remained in God, and the other had been turned into the flesh: that, whereas the truth saith, that of two substances there is one Christ, he being opposite to the truth might affirm that of one Divinity of Christ, there are two substances. These than are the errors of Apollinaris.  
Now Nestorius being sick of a contrary disease to Apollinaris, whiles he makes far, as if he did distinguish two substances in Christ, all on the sudden he brings in two persons: and with incredible wickedness will have two Sons of God, two Christ's: One of them God, the other Man: one that is begotten of a Father, the other generated of a Mother: and therefore he doth affirm that holy Mary is not to be called the 
e Non The●t ocos●sed Christoto●os.  Mother of God, but the Mother of Christ: to wit, because of her came not Christ, who is God, but he, which was man. If so be that any man think, that he saith in his letters, that Christ is one, and that he speaks of one person of Christ, let him not easily give credit to him. For either he hath devised this shift through his skill to deceive, that by good things he might the more easily persuade men also unto evil: as the Apostle saith: It wrought death 
Rom. 7. 13.  unto me by that, which was good. Either therefore (as we said before) to the end that he might deceive, he doth in some places of his writings glory that he doth believe on Christ, & one person of Christ: or else surely he saith that two persons now after the Virgin's deliverance did so meet and knit in one Christ, that yet he holds there were two Christ's at the time of her conception or delivering, & a little afterwards. And whereas in truth Christ was at the first borne an 
i Lo the fond conceit of this heretic! The Colt ruins if he have the reins.  ordinary and mere man, and not yet partaker of the unity of the person of God the Word, afterwards the person of the Word assuming him descended into him. And although now being assumed he do remain in the glory of God, yet it seemeth to him that for some space there was no difference betwixt him, & other men.   

CHAP. 18.  
THese things therefore Nestorius, Apollinaris, & Photinus like 
o Not rage but zeal makes him thus to speak. A dog will bawl & bite: a mad dog will not stick to bite his master, and that which he should not; & such are false teachers.  mad dogs do bark against the Catholic faith; Photinus by not confessing the Trinity: Appollinaris in saying that the nature of the Word is convertible, & not acknowledging two substances in Christ, and by denying either the whole soul of Christ, or at the least, the mind & reason in the soul, and by affirming that the Word of God was in stead thereof: & Nestorius, by avouching either that there are always two Christ's, or that there were two some while. But the Catholic Church judging rightly both of God and of our Saviour, blasphemeth neither against the mystery of the Trinity, nor against the Incarnation of Christ. For it worshippeth both one Divinity in a perfect Trinity, and the equality of the Trinity in one and the same Majesty, and acknowledgeth one jesus Christ, not two, and that same is both God and man.. It believeth indeed that there is one person In him, but two substances: it believeth there are two substances, but one person; two substances, because, the Word of God is not changeable, that it should be turned into flesh: and one person, lest by professing two Sons, it may seem to worship a Quaternity (or Four) & not a Trinity, or Three.   

CHAP. 19  
But it is worth our labour to lay open this point with diligence more distinctly, and more plainly. In God there is one substance, but three persons. In Christ there be two substances, but one person. In the Trinity there is 
o Alius & alius, non aliud & aliud.  distinction of persons, but no diversity of nature. In our Saviour there is diversity of nature, but no difference of person. How is there 
Quest.  in the Trinity distinction of persons, but no difference of nature? Namely, because there is 
Ans.  one person of the Father, another of the Son, and another of the holy Ghost: but yet the nature of the Father, and of the Son, and of the holy Ghost, is not divers, but one & the same. How is there in our Saviour 
Quest.  difference of natures, but not of person? Surely because there is one substance of the Divinity, & 
Ans.  another of the Humanity: but yet the Godhead and manhood are not two persons, but one and the same Christ, one & the same Son of God, and one and the same person of one and the same Christ, and Son of God. As in a man the Flesh is one nature, and the Soul another: but the soul and the flesh is one and the same man. In Peter & Paul the soul is one nature, and the flesh another: but yet the flesh and soul are not two Peter's, neither is the soul one Paul, and the flesh another Paul; but one and the same Peter, and one and the same Paul, subsisting of the double and divers nature of the soul and of the body. So then in one and the same Christ there are two substances: but one is divine, the other is human: one of the Father God, the other of the Mother, the Virgin: one coëternall and equal to the Father, the other consubstantial to the Mother: yet one and the same Christ, in both the substance. There is not therefore one Christ God, and another Man: not one uncreated, and another created: not one that cannot suffer, and another, that can suffer: not one equal to the Father, another lesser than the Father, another of the mother: But one and the same Christ is God and Man: the same is uncreated, and created: the same could not be changed, and could not suffer, the same was changed, and did suffer: the same is equal to the Father, & inferior: the same was begotten of the Father before time, & the same is borne of his Mother in time: perfect God, and perfect Man: in God is the sovereign Divinity, in Man the whole Humanity: I say the whole Humanity, which comprehendeth both the Soul and the Flesh: yea true flesh, our flesh, and the mother's flesh: a soul also endued with understanding, furnished with judgement & reason. There is therefore in Christ, the Word, a Soul, and Flesh: but all this is one Christ, one Son of God, and one Saviour and Redeemer of us. And one, not by I wot not what corruptible confusion of the Godhead and Man-head, but by a certain entire and singular unity of person. For that conjunction doth not convert and change the one into the other (which is an error proper to the Arrians) but hath so conjoined both the natures in one, that the singularity, or unity of one & the same person abiding always in Christ the property of either nature remaineth also for ever: so that verily the body doth never at any time begin to be God, nor cease at any time to be a body: which is also made manifest by an example of an human case. For neither for the present only, but for the future also, every man shall consist of body and soul: yet neither shall the body ever be changed into the soul, or the soul into the body: but every man being to continue ever, the difference of both the substances shall continue for ever in every man: even so in Christ also the property of both the substances is to be retained of them both for ever, but yet the unity of the person being preserved safe.   

CHAP. 20.  
But whereas we do often name this word Person, and say that God in person was made man, we must greatly fear, that we do not seem to say this, That God the word did only by the resemblance of action take upon him those things, that appertain to us, and that he wrought whatsoever belonged to the conversation of a man, as it were in show, and not as a true Man: as is wont to be done on the stages, where one man doth suddenly represent many persons, of the which himself is none. For as often as there is made a resemblance of another man's action, the duties and deeds of others are so done, as that yet these men, that act them, are not the very same men, whom they do act, or counterfeit. For, that we may for illustration sake use the ensamples of things secular, and which are used of the Manichees, whenas a Tragical Player doth counterfeit a Priest, or a King, he is neither a Priest, nor a King: for the action ceasing, those things also cease together, which that person had represented.  
But from us far be this cursed & wicked mockery. Let this madness be the Manichees, who being fantastical Preachers, affirm that the Son of God, who is God, was not a man truly and substantially, but that he resembled man by a certain imaginary act and conversation. But the Catholic faith doth so say that the Word of God was made Man, that he took upon him our nature and properties, not deceitfully, and in show, but truly, and lively: and that he did not resemble those things, which belong to the nature of man, as not his own, but that he did sustain them rather, as being his own: and that he was altogether also the very thing, which he did resemble. Even as we ourselves also in that we speak, understand, live, and subsist, we do not represent men, but we are men. For neither Peter and john (that we may especially speak of them) were men by imitating, but by subsisting. In like manner Paul did not counterfeit an Apostle, or resemble Paul: but he was an Apostle, and Paul indeed: Even so also God the Word by assuming and having the flesh, and by speaking, doing, and suffering by the flesh, yet without any corruption of his nature, vouchsafed verily to perform this, that he might not resemble or counterfeit a perfect man, but exhibit, that he might not seem, or be thought to be a true man, but that he might subsist, and be one indeed. Therefore as the soul united to the flesh, but yet not turned into flesh, doth not resemble a man, but is a man, & is a man not in show, but in substance: so also the Word God by uniting himself unto man without any conversion of himself was made man not by confusion, not by imitation, but by subsisting. Let us therefore utterly reject all conceit of that person, which is usurped by counterfeiting, & resembling: where always one thing is, and another thing is counterfeited: where he that doth act or represent, is never he whom he doth act. For far be it from us to think, that God the Word hath taken upon him the person of man in this deceitful manner: but rather so, as that his substance continuing unchangeable, and by taking upon him the nature of a perfect man, he might himself be flesh, a man, the person of a man: not counterfeit, but true: not by resemblance, but in substance. To conclude, not such a one as ceaseth with the action, or representation, but which always abideth in the substance. This unity therefore of person in Christ, was not made and perfected after the Virgin had brought him forth, but in the very womb of the Virgin.   

CHAP. 21.  
FOr we must be very wary that we do confess, that Christ not only is one: but also that he was always one: because it is intolerable blasphemy, though thou shouldest grant him to be one (person) now, yet to avouch that he was sometime not one, but two; to wit, one after the time of his Baptism, but two at the time of his Birth. Which exceeding great sacrilege surely we shall not be able otherwise to avoid, but by confessing that man was united to God in the unity of person, not at his ascension, or resurrection, or Baptism: but even now in his mother, even in the womb, yea, even in the very conception of the Virgin: by reason of which unity of person those things, that are proper unto God, are indifferently and in common given to him being man, and those things, that are proper to the flesh, are ascribed unto God. For thence it is that the holy Scriptures say, both that the Son of Man came down from heaven, and that the Lord of glory was crucified upon earth. Thence also it is that, because the flesh of the Lord was made, because the flesh of the Lord was created, the very word of God is said to be made, the wisdom of God is said to be filled, the 
o Or thus, & is according to knowledge said to be created: even as in, etc.  Science or knowledge of God is said to be created: even as in respect of foreknowledge his hands & his 
u Psal. 22. 16.  feet are said to be pierced. In regard, I say, of this unity of person that also hath by reason of the like mystery proceeded, that because the Flesh of the word was borne of his Uirgin-mother, that therefore God the word himself should be most catholicly believed to be borne of the Virgin, and most wickedly denied. Which things seeing they thus are, God forbid that any man should go about to deprive holy Mary of the privileges of divine favour, as a special glory. For she is through a certain singular benefit of our Lord and God, and her own Son, to be most truly and most happily confessed the 
a Dei non Deitatis: of God, not of the God head: for so he had no mother.  Mother of God. But she is not so the mother of God, as a certain wicked heresy surmiseth, which affirmeth that she is to be said to be the mother of God in name only, as who forsooth did bring forth that man, which was afterwards made God; as we call one the mother of a Priest, or the mother of a Bishop, not because she did bring forth one, that was at his very birth a Priest or Bishop, but for that she brought one forth, that was afterwards made a Priest or Bishop. 
e She was holy not by generation, but by regeneration: her Son, that took flesh of her, gave grace to her.  Holy Mary is not, I say, so to be called the mother of God: but therefore rather, because, as hath been said before, that holy mystery was accomplished even in her sacred womb, since by reason of a certain singular and individual unity of person, as the Word in the flesh is flesh, so man in God is God.   

CHAP. 22.  
But now according to those things, which have been briefly said before concerning the foresaid heresies, and the Catholic faith; let us for the refreshing of memory make a briefer and shorter rehearsal: to the end verily, both that being repeated they might be better understood, and that being pressed they might more surely be remembered. Accursed therefore be Photinus for not acknowledging three distinct persons, & for affirming Christ to be no more than a bare man. Accursed be Apollinaris, that affirmeth the corruption of the Divinity changed in Christ, and denieth the property of a perfect manhood. Accursed be Nestorius, which denieth that God was borne of the Virgin, and affirmeth there are two Christ's, & rejecting the faith of the Trinity, bringeth in amongst us a quaternity. But blessed be the Catholic Church, which worshippeth one God in a perfect Trinity, and the equality also of the Trinity in one Divinity: so as that neither the singularity of the substance confoundeth the property of the persons nor the distinction of the Trinity separate the unity of the Deity. Blessed, I say, be the Church, which believeth that there are two true and perfect substances in Christ, but yet one person of Christ: so that neither the distinction of the natures divideth the unity of the person, nor the unity of the person confounds the difference of the substances. Blessed, I say, be the Church, which that it might acknowledge that Christ both is & was ever one, confesseth that man was united to God, not after his birth, but now even in the mother's womb. Blessed, I say, be the Church, which understandeth that God was made man, not by the conversion of nature, but in regard of person; person, I say, not counterfeit and transient, but substantial and permanent. I say, blessed be the Church, which affirmeth that this unity of person is so effectual, as that by reason thereof the things of God are by a wonderful and unspeakable mystery ascribed unto man, and the things of man ascribed unto God. For, because of that unity it doth not deny that man descended from heaven in respect of the Godhead, and hath believed, that God was made upon earth, that he suffered, and was crucified in regard of the manhood. To conclude, by reason of that unity she doth acknowledge Man to be the Son of God, and God to be the Son of the Virgin. Holy therefore and venerable, blessed and inviolable, and to that celestial praising, performed of the Angels, altogether comparable be this confession, which glorifies God with a threefold sanctification. For therefore it doth especially 
* Or preach.  tell and glory of the unity of Christ, lest the mystery of the Trinity should exceed. Be these things spoken by way of digressing, else where (if God shall please) they are more largely to be treated of, and unfolded. Let us now return unto our purpose.   

CHAP. 23.  
WE said therefore before, that in the Church of God the Teacher's error was the people's temptation: and that the tentation was so much the greater, by how the the learneder he was, that did err. Which we taught first by the authority of Scripture, and then by Ecclesiastical examples; to wit, by reckoning up them, that though they were for a time accounted sound in the faith, yet at the last did either fall into the sect of some other, or else devised an heresy of their own. A matter doubtless of great moment, & both commodious to learn, and necessary to be thought of and remembered, the which we ought diligently to illustrate and inculcate with the multitude of ensamples: that all Catholics for the most part may know, That they ought with the Church to receive teachers, and not that they should with teachers forsake the faith, that the Church embraceth.  
But in my conceit, though we might reckon up a number in this kind of tempting, yet was there almost none, that was so great a temptation, as was Origen: in whom there were many things so excellent, so singular, and so admirable, that any man might easily judge 
* At the first sight, before matters were scanned.  at first that all his assertions were to be believed. For if the life doth win authority, his industry, his chastity, patience and sufferance was not small: if either kindred or learning, Who more noble than he, who at the first was borne in that 
a He was the son of Leonides, who died a Martyr under Severus.  family, which was made illustrious by Martyrdom? And afterwards having for Christ lost not his father only, but all his substance also, he did profit so much within the straits of holy poverty, he did often, as they say, sustain afflictions for confessing the 
e For his father's goods were confiscated to Severus. He calls his poverty Holy: because it befell him by tyranny for religion sake.  Lord. Neither indeed were these things only in him, all which might afterwards prove a tentation: but he had also such a notable wit, so profound, so acute, and so fine, that he did much and far surpass almost all: and so great was the skill of this notable man in all knowledge and learning, as that there were but few things in divine philosophy, & of human it may be almost none, which he did not thoroughly understand. Who when he had attained to the learning 
Cuius scientiae 'em Graeel encederent.  of the greeks, he gave himself, also to the study of the Hebrew.  
But why should I speak of eloquence? whose speech was so pleasant, so delectable, and so sweet, that not words me thinks so much, as honey seemed to flow out of his mouth. What incredible things did he bolt out and clear by the force of disputation? What things seeming hard to be done, did not he make that they should seem most easy? But he wove 
Object.  his assertions, it may be, only with the knots of arguments. Yea doubtless there was never 
Sol.  any Teacher, which used more examples or proofs of holy writ. But he wrote, I believe, 
Object.  but little. No man writ more: 
Sol.  that I think all his works cannot only not be read over, but indeed not so much as found. And who also, that he might not want any help to knowledge, was furnished with ripeness of age. But perhaps he 
Object.  was not very happy in Disciples. Who ever more happy? For out of his bosom sprang innumerable Teachers, an infinity of Priests, Confessors and Martyers. And now what man is able to conceive in what admiration, in what renown and grace he was in with all men? What man a little more devout than ordinary did not with speed resort unto him from the farthest quarters of the world? What Christian did not reverence him almost as a Prophet, what Philosopher honoured him not as a Master? And how reverend he was accounted, not only among private men, but even of the chiefest in the Empire, the Stories do declare, which say that he was sent for by the 
n Mammaa.  mother of Alexander the Emperor, in truth because of heavenly wisdom, which also he did much affect & love. But the epistles also of the same man bear witness, which he wrote by the authority of Christian Teacher to Emperor Philip, who was the first Christian of all the Roman Princes. Concerning whose incredible knowledge, if any man believe not a Christian testimony, we being the relators, let him at the lest receive a Pagan confession, the Philosophers being the witnesses. For that wicked Porphicie saith that being moved with his fame, he went, being in a manner but a boy, to Alexandria, and that he saw him there being now an old man: but indeed so notably qualified, as one that had attained to the height of all learning. The day would sooner fail me, than I shall be able to touch even the smallest part of those excellent things, which were in that man: which notwithstanding did not only pertain to the glory of religion, but also to the greatness of temptation. For what man among a thousand would easily cast off from him a man of such an excellent wit, so great a scholar, and of so great account, and not rather use that sentence, 
o So Cicero of Plato l. 1. Tusc. quaest.  That he had rather err with Origen, then judge truly with other men? But what should I make many words? It so fell out, that not some human, but (as the event declared) a too dangerous temptation made by so great a person, so great a Teacher, so great a Prophet, did draw very many from the soundness of the Faith. Wherefore this Origen so great and so well qualified, whiles he doth insolently abuse the grace of God, whiles he makes too much of his own wit, and thinks so well of himself, whiles he contemneth the ancient simplicity of Christian religion, whiles he presumes he is wiser than all men, and whiles that contemning the traditions of the Church, and the 
u He meaneth their authority.  masterships of the Elders he doth after a new manner expound certain places of the Scriptures, he hath deserved that it should be said unto the Church of God concerning him also; If there arise among you a Prophet. And a little after, 
Deut. 13. 1.  Thou shalt not, quoth he, listen to the words of that Prophet. And again, Because the Lord your God, saith he, trieth you, whether ye will love him, or no. It was indeed not only a temptation, but even a great temptation to remove the Church, being 
* Or committed, delivered, addicted, bend.  given unto him, and depending upon him, and through wondering at his wit, learning, eloquence, conversation and reputation suspecting him not, nor fearing him (to remove the Church, I say) all upon the sudden by little and little from the ancient Religion to novel profaneness.  
But some man will say that the books of Origen 
* S. Jerome thinks not so: vide Epis. ad Panimachium, et Oceanum.  are corrupted. I gain say it not, but had rather too it were so. For that is both delivered and written of some, not only Catholics, but also Heretics. But that is it, which now we are to mark, that although he himself be not, yet the books, which are publiked under his name, are a great temptation, which being pestered with many wounds of blasphemies are both read & embraced, not as other men's, but as his own: so that although Origen did not conceive the error, yet Origens' authority may seem powerful to persuade the error.   

CHAP. 24.  
But Tertullians' condition also is even the same. For as he among the greeks, so this man among the Latins is without doubt to be reputed the chiefest of all our men. For who more learned than this man? who more exercised in divinity, and in humanity? For verily he did with a certain admirable capacity of understanding, understand & compass all Philosophy, and all the sects of the Philosophers, the authors & abettors of the sects, and all their doctrines, and all manner of stories and studies. And did he not excel for a wit so grave and vehement, as that he propounded almost nothing to himself to vanquish, which he did not either break into with acuteness, or strike out with weightiness.  
Moreover, who can express the praises of his speech? which was replenished with such, I wot not what, urgent arguments, as that whom he could not persuade, he forced to consent unto him: whose sentences were almost as many as words: and as many victories as 
* Or conceits and opinions. sensus.  reasons. This knew the Martionists, Apelles, the Praxeans, Hermogenes, the jews, Gentiles, Gnostickes, and the rest, whose blasphemies he overthrew with his manifold & great volumes, as with certain lightnings. And yet this man also, I say, this Tertullian being unmindful of the Catholic doctrine, that is, the universal and ancient faith, and much more eloquent, than happy, changing his judgement afterwards wrought that at last, which the blessed Confessor Hilary writeth of him in a certain place; By the error (quoth he) which he fell afterwards into, he made the works, which he wrote well, to lose their reputation. And he himself was also a great temptation in the Church. But of him I will say no more. This thing I will only mention, that, because he did against the commandment of Moses affirm that the new brainsick doctrines of Montanus arising in the Church, and that those mad conceits of 
a He meaneth Priscilla, and Maximil a, two Montanists.  mad women, even the dreams of an upstart doctrine, were true prophecies, he did deserve that it should be said of him also and of his writings; If a Prophet shall arise among you. And again. Thou shalt not hear the words of that Prophet. Why so? Because, saith he, the Lord your God trieth you, 
Deut. 13. 3.  whether you will love him, or not. By these therefore so many, and so great examples in the Church, and by the rest of that nature, we ought evidently to mark, and to know more clearly than the light, that if ever any teacher in the Church shall wander from the faith, the providence of God doth 
e Not cause, but suffer.  suffer it to be done for our trial to prove, whether we love the Lord our God with all our heart, and with all our soul, or no.   

CHAP. 25.  
WHich things, seeing they so stand, he is a true and right Catholic, who loveth the truth of God, the Church, the body of Christ, and who prefers nothing to God's Religion, nothing to the Catholic faith, not the authority, not the love, not the wit, not the eloquence, nor the philosophy of any man: but contemning all these things, and abiding firm and steadfast in the faith, doth judge that, whatsoever he shall understand to be universally held of old of the Catholic Church, himself should hold and believe alone: but whatsoever novel and strange doctrine he shall perceive to be privily brought in after by any one beside, or against the judgement of all the Saints, he knows that it belongs not to religion, but rather to tentation. And is also especially by the speeches of the blessed Apostle Paul instructed: for this is that, which he writeth in his first Epistle to the Corinth's: There must be, saith he, heresies even among you, that they, which are approved among you, might be known. As if he should say; for this cause the Authors of heresies are not presently rooted out by God, that they, which are approved, might be seen: that is, that it might appear, how sure, faithful and constant a lover of the Catholic faith every man is. And in truth, when every novelty cometh up, the weightiness of the Corn, and the lightness of the Chaff is presently perceived: at which time that is easily shaken from the Floor, which was held with no weight within the Floor. For some do forthwith fly quite away, but others being only driven out, do both fear to perish, and blush to return, being wounded, half dead, and half alive: as haiung drunk such a quantity of poison, as neither killed them, nor was digested, as would neither make them die, nor suffer them to live. Oh miserable condition, with what waves of care, with what whirlwinds are they tossed! For sometimes, which way the wind shall drive them, they are carried with a violent error: sometimes returning to themselves, they are beaten back like contrary waves: sometimes by rash presumption they allow of those things, which seem uncertain: sometimes also through a reasonless fear they are afraid of those things, that are certain: being uncertain which way to go, which way to return: what to follow, what to fly, what to hold, what to let go. Which affliction verily of a doubting & wavering heart is the medicine of God's mercy towards them, if they would be wise. For therefore are they tossed, beaten, and almost killed with sundry tempests of thoughts, out of the most 
i A quiet haven indeed: for out of this harbour men are either tossed upon the waves of error, or swallowed up.  quiet haven of the Catholic faith, that they might let down the sails of a proud spirit spread out on high, which they did wickedly spread open to the winds of novelties, and that they might retire and keep themselves within the most faithful station of their gentle and good mother, and first vomit up those bitter and troubled waters of errors, that they might be able 
o For a vessel is not capable of wine, till the water or dregs, that filled be emptied out.  afterwards to drink of the streams of living and springing water. Let them unlearn that well, which they did not well to learn: and let them receive by the universal doctrine of the Church, what may be understood: and what may not, let them believe.   

CHAP. 26.  
WHich things seeing that they are thus, revolving and recounting the same things oftentimes, I cannot sufficiently wonder that the madness of some men, that the ungodliness of their blinded understanding, and lastly, that their lust of erring is so great, that they are not contented with the rule of believing, which of old was once delivered and received, but that they do daily hunt after change of novelties, & ever delight to put some new matter to religion, to change & take away: as though it were not an heavenly doctrine, which sufficeth to have been once revealed, but an earthly institution, which could not otherwise be perfected, but by continual correction, or rather reprehension: albeit the Oracles of God cry out; Thou shalt not remove the 
Pro. 22. 28.  ancient bounds, which thy Fathers have set: And, Thou shalt not judge above, or more than the 
Eccles. 8. 17.  judge: And again, He that 
Ecc. 10. 8.  breaketh the hedge, a Serpent shall bite him: And that of the Apostle, wherewith all the wicked novelties of all heresies are often cut in pieces, as with a certain spiritual sword, and are always to be dismembered; O 
u 1. Tim. 6. 20. 21.  Timotheus, keep that which is committed to thee, and avoid profane 
a Cainophonias, siue Cenephonias.  novelties of words, or vain babblings, and oppositions of knowledge falsely so called: which while some professed, they have erred about the Faith. And for all this are there some found of such a marble forehead, so impudent without all shame, and of such an adamant like obstinacy, as which would not yield to such heavenly speeches of so great importance? which would not faint under such heavy weights? which would not be broken in pieces with such mighty hammers? finally, which would not be bruised with so great lightnings? Avoid, quoth he, profane novelties of words. He did say Antiquities, he said not old: Yea he doth plainly show, what should follow on the contrary, For if Novelty must be avoided, than Antiquity is to be maintained. And if Novelty be profane, than Antiquity is sacred. And oppositions, quoth he, of knowledge salsly so named. A false name indeed is used among the doctrines of heretics, that ignorance might be coloured with the name of knowledge, and mystinesse with the name of clearness, and darkness with the name of light. Which, quoth he, while some professed, they have erred concerning the faith. What was that, which whiles they did profess, they fell away, but a new, I wot not what, and unknown doctrine? For you might hear some of them say: Come, O ye foolish and wretched men, who are commonly called Catholics, and learn the true faith, which none, but we, doth understand, which many bypassed ages hath been concealed, but was of late revealed & disclosed: but learn ye by stealth, and secretly, for it shall delight you. And in like manner, when ye have learned it, teach it closely, lest the world do hear it, lest the Church take knowledge of it. For it is granted but to a few to conceive the secret of so great a mystery. Are not these the words of that Harlot, which in the Proverbs of Solomon calleth them that pass by the way, which go right on their way? Who so is, quoth she, the simplest 
Pron. 9 15. 16.  among you, let him turn into me. And then that, are void of sense, she exhorteth, saying: do ye gladly touch hidden bread, and drink ye sweet water 
i Furtim.  by stealth. And what follows? But he knows not, quoth he, how that 
o Terrigenae.  Earthlings do perish at her house. And who are those earthly men? Let the Apostle declare, even they, saith he, which have 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  erred about the faith.   

CHAP. 27.  
But it is worth the labour diligently to entreat of all that place of the Apostle. 
1 Tim. 6. 20.  O Timotheus, saith he, keep that, which is committed to thee, avoiding profane novelties of words. O: this exclamation betokens, both foreknowledge, and charity also: for he did Foresee the errors, that were to be, for the which he was also Grieved aforehand. Who is Timotheus now at this day? but either the Universal Church, or specially the whole company of Priests or Bishops, who should either have themselves, or instill and teach unto others the whole knowledge of Divine worship. But what meaneth this, keep that, which is committed to thee? Keep it, saith he, for fear of thieves, for fear of enemies: lest, whiles men do sleep, they should sow their darnall upon that good seed of wheat, which the Son of man had sown in his Field. Keep, quoth he, that which is committed to thee. What is that, which was Committed? That is to say, that wherewithal thou art put in trust, not that which thou hast devised; that, which thou hast received, not that, which thou hast invented: a matter not of wit, but of doctrine: not of private usurpation, but of public tradition: a thing, that was brought unto thee, and not which cometh from thee: as in which thou must not be an Author, but a Keeper: not an Ordainer, but a Follower: not a leader, but one that is led. Keep, saith he, that which is committed: keep the Talon of the Catholic Faith, inviolated & uncorrupted. That which is committed to thy trust, let it remain in thy possession, let it be delivered of thee. Thou hast received Gold, repay Gold: I will not that thou shouldest bring me one thing for another: I would not that instead of gold thou shouldest either impudently put lead, or deceitfully brass: I respect not the colour of the gold, but the nature surely. O Timotheus, O Priest, O Treatiser, O Teacher, if the gift of God shall make thee fit, be thou for wit, exercise, and doctrine a Bezaleel of 
Exod. 36. 1.  the spiritual Temple, in grave the precious gems of Divine doctrine, fit them faithfully, adorn them discretely, add lustre, favour and comeliness. Let that be through thine exposition understood more clearly, which was before believed more obscurely. Let the posterity rejoice that that was understood by the means of thee, which antiquity before did reverence being not understood: the same things which thou hast learned, do thou teach so, that, although thou speakest 
* Or after a new fashion: Nove, non nova.  newly, yet not new things.   

CHAP. 28.  
But it may be some man says: what? shall there then be 
Quest.  no progress made of religion in the Church of Christ? Let there be made verily, and as 
Ans.  much as may be. For who is he, that is so spiteful to men, and so hateful to God, as that goes about to prohibit that? But yet let it be so, that it may be indeed a proceeding, & not a changing, of the Faith. For that is to 
o To proceed or make progress.  profit, that every thing be increased in itself: but that is changing, when a thing is altered from one thing to another. It behoveth therefore, that the understanding, knowledge, and wisdom, as well of each as of all, as well of one man as of the whole Church should by the degrees of ages and times increase, and profit much and greatly: but yet in their own kind only: to wit, in the same doctrine, in the same sense, and in the same judgement.   

CHAP. 29.  
LEt the religion of souls resemble the state and nature of bodies, which although in the process of years they declare and finish their proportions and degrees, yet do they continue still the same, which they were at first. There is much difference betwixt the flower of Childhood, and the ripeness of Old-age: but yet the very self-same men become old, which had been young: that albeit the very state and quality of one and the same man be altered, yet is he nevertheless one and the same nature, one and the self-same person. The members of sucking children are small, but of young men great: yet are they the very self-same. As many as are the joints of little ones, so many are there of men: and if those be any which come forth in riper years, they be now already planted in the nature of the seed: so that no new thing comes out in old men after, which did not now before lie within them hid in their childhood.  
Whence it is manifest, that this is the lawful and right Rule of profiting, that this is the certain and most excellent order of increasing: if so be that the number and degrees of age do always discover those parts and forms, when we are greater, or elder, which the wisdom of our Creator did form before, when we were little. If that the shape of man should afterwards be changed into the shape of another kind, or if at the least wise the number of the members should be increased or decreased, the whole body must of necessity either perish, or become monstrous, or at the least be weakened. So also it is fitting that the doctrine of Christian religion should follow these rules or fashions of increasing: namely, that it should be strengthened by years, enlarged by time, & extolled with age: but yet remain incorrupted and pure, and be complete and perfect in all the measures of her parts, and in all her own members, as it were, and senses: as which more over admitteth no change, no loss of property, nor endureth any variety of definition.   

CHAP. 30.  
FOr examhle sake: our Elders sowed of old the Wheaten seeds of the faith in this Corn field of the Church: it is unjust, and unbeseeming, that we their Posterity instead of the natural and true Wheat, should make choice of the Cockle of error put into the room thereof. But this rather is right and agreeable, that the beginnings and the end being correspondent to each other, we should reap and enjoy of the increasings of a wheaten institution the fruit or grain also of wheaten doctrine: that whenas something out of those beginnings of the seeds is by process of time shot up, it may now both 
o Laetetur, be manured: for laetamen is manure, which being laid on the ground, doth make it flourish. Pallad. lib. 1. useth this word: In laetandis, inquit arboribus crs tes facicmus.  flourish, and be trimmed up by husbanding: yet so as that nothing of the property of the sprout be changed: though form, shape, and distinction be added, that yet the nature of every kind abide the same. For God forbid, that those rosy plants of Catholic judgement should be turned into Thistles & Thorns. far be it, I say, that in this spiritual Paradise Darnell and Woolfebane should all upon the sudden come from the sets and shoots of Cinnamon and Balm. Whatsoever therefore is faithfully sown of the Fathers in the Church, which is God's 
u 2. Cor. 3. 9  Husbandry, it behoveth that by the labour of the children the very same should be husbanded and looked unto: it is fitting that the very same should flourish and ripen, that the same should grow, & come to perfection. For it is lawful that those ancient doctrines of heavenly Philosophy, should in process of time be exactly handled, trimmed, and polished but it is unlawful that they should be changed, it is unlawful to mangle and to maim them. They may lawfully receive clearness, light, and distinction: but it is needful that they should retain fullness, soundness, and property.   

CHAP. 31.  
FOr if this licentiousness of wicked deceit be once permitted, I tremble to utter what great danger may ensue of rooting out, and abolishing of religion. For when any part of the Catholic doctrine shall be rejected, others also, and others after them, one after another, will now as it were by custom and law be rejected and done away. Moreover also, when the parts are each of them severely rejected, what will follow at the last, but that the whole should in like manner be refused? Yea, and chose, if novelties shall begin to be mingled with ancient doctrines, and foreign with domestical, and profane with sacred, it cannot be but that this fashion will spread itself over all, that nothing in the Church will hereafter be left untouched, nothing sound, nothing uncorrupted: but that the 
a An error stiffly maintained is a filthy harlot.  Stews of wicked and filthy errors should afterwards be there, where there was aforetime the Sanctuary of the chaste and undefiled truth. But let godly devotion drive this wickedness from men's minds, and let this rather be the fury of the wicked.   

CHAP. 32.  
But the Church of Christ, being a diligent and wary Keeper of the Doctrines, that are committed to her, doth alter nothing in them at any time, diminisheth nothing, addeth nothing: she cuts not off things, that are necessary, she adds not things superfluous, she looseth not her own, she usurps not strangers: but this one thing she studies with all diligence, namely, that by handling the ancient doctrines faithfully and discreetly, she might perfect and polish those, if any, that have been shaped and begun of old: and if any be already perfectly declared and made manifest, that she might confirm & strengthen them: and that, if any be now confirmed and defined, she might conserve and keep them. To conclude, what else did she ever labour by the Decrees of Counsels, then that the self-same thing, which was 
* Or barely.  simply believed afore, might more carefully be believed after? that the very same thing, which was more slackly preached before, might be more diligently preached after? that the very same thing, which was more carelessly kept before, might more carefully be husbanded after?  
This thing, I say, she hath aimed at always, and at nothing else, being stirred up with the novelties of Heretics. The Catholic Church be the decrees of her councils hath done nothing, but that, what she had received before of the Elders only by tradition, she might moreover set the same thing down in hand-writing for those also, that should come after: comprehending a great deal of matter in a few words, and commonly expressing the thing by some convenient new term for the clearness of understanding, and not for any new meaning of the Faith.   

CHAP. 33.  
But let us return unto the Apostle: O Timotheus, saith he, keep that, which is committed 
1. Tim. 6. 20.  to thee, avoiding the profane novelties of words: Avoid them saith he, as a Viper, as a Scorpion, as a Cockatrice: that they may not smite thee, not only by touching, but by sight also, and by breathing. What is it 
1. Cor. 5. 11.  to avoid? Not to eat meat with such an one. What meaneth this, Avoid thou? If there come any unto you, saith Saint john, and bring not this doctrine. 
2. joh. 10.  What doctrine means he, but the Catholic and universal, which both continueth by an uncorrupted tradition of the truth one & the same throughout all succeeding ages, and shall continue for ever and for ever, without end? But what followeth? Do not, quoth he, receive him to house, neither bid 
2. joh. 11.  ye him God speed. For he, that biddeth him, God speed, is partaker of his evil deeds. Profane novelties of words, saith Paul. What is profane? Such as are altogether void of holiness and 
o Porrò, five procul a sano  religion: utterly strange from the bosom of the Church, which is the temple of God. Profane novelties of words, saith he: novelties of words, that is, of doctrines, 
* Or opinion concerning things or matters.  things, opinions: which novelties are contrary to antientnesse, to antiquity.  
Which if they should be received, it cannot be, but that the Faith of the blessed Fathers should be violated either all, or for a great part thereof at least: it must needs be, that all the faithful of all ages, all the Saints, all the chaste 
* Or the continent, the virgins.  the continent virgins, that all the Clergy, Levites, and Priests, that so many thousands of Confessors, so great armies of Martyrs, so great an assembly and multitude of cities and people, that so many Islands, Provinces, Kings, Nations, kingdoms, countries, and finally, that now almost all the world, being incorporated into Christ the Head by the Catholic faith, it must needs be, I say, that all these aforesaid, should be said to have been ignorant for so long continuance of time, to have erred, to have blasphemed, and not to have known what they should believe.   

CHAP. 34.  
Avoid, saith he, profane novelties of words: which to receive and follow was never the property of Catholics, but always of Heretics. And in truth, what heresy was there ever, which did not spring up under a certain name, in a certain place, and at a certain time? Who ever brought up heresies, but which first separated himself from the viversall and ancient consent of the Catholic Church? Which that it was so, examples show most clearly. For who ever before that profane Pelagius presumed that the power of Free-will was so great, that he did not think that the grace of God was necessary to help it in good thngs in every act? Who ever before Celestus his prodigious discipline denied that all mankind was guilty of Adam's transgression? Who before sacrilegious Arrius dared to divide the unity of the Trinity, who durst confound the Trinity of unity before wicked Sabellius. Who before most cruel Navatianus affirmed that God was cruel, for that he had rather the death of him, that dieth, then that he should return and live? Who before Simon the Magician, whom the Apostle 
e Acts 8. 21.  cursed, from whom that whirlpool of filthinesses flowed by a continual and hidden succession, even unto Priscilianus the last and hindermost, (who I say, before that Simon) durst affirm that God the Creator is the author of evils, that is, of our abominable acts, impieties, and wicked enormities? For he did avouch, that God himself did with his own hands create the nature of men so, as that by reason of a certain proper motion, or impulsion of a certain necessary will, it could do nothing else, it could will nothing else, but commit sin: because it being chafed and inflamed with the furies of all vices, it is carried by an unsatiable desire, into all the gulfs or whirlepits of dishonest and filthy facts. Innumerable examples there are of the like nature, which for brevity sake we pretermit: by all which yet we have evidently and clearly enough showed, that this with almost all heresies, is solemn, as it were, and 
i That is, Heretics count is a Law, and make it as a Trade.  according to Law, to delight always in profane novelties, to contemn the ordinances of Antiquity, and through oppositions of knowledge, falsely so termed, to make shipwreck from the faith. On the contrary also, this is almost proper unto Catholics to keep those things, 
* Or which the holy Fathers left in their custody, Diposit● patrum.  which were left in the custody of the holy Fathers, and were committed to them, and to condemn profane novelties, and, as the Apostle said, and said again: If any shall 
Gal. 1. 9  preach otherwise then that which was received, to Anathematize or curse him.   

CHAP. 35.  
Here some man perhaps may ask, whether Heretics 
Quest.  also do use the testimonies of the holy Scripture. Indeed 
Ans.  they use them, and in truth with vehemency: for you may see them fly through all & every book of the word of God, through the books of Moses, and of the Kings, through the Psalms, Apostles, Gospels, Prophets. For whether it be amongst their own Followers, or with others: whether privately, or publicly: whether in Sermons, or in Books: whether at Banquets, or in the streets: they never almost utter any thing of their own, which they labour not also to shadow with their words of the Scripture. Read the pamphlets of Paulus Samosatenus, of Priscillian, Eunomius, jovinian, and the rest of those 
o So he calleth pestilent, and pernicious Teachers: whose errors are as plague-soares, rotten and infectious.  Plagues: you may see an infinite mass of examples, that no page well-near escapes, which is not painted and coloured with the sentences of the Old, or New Testament. But they be so much the rather to be taken heed of, and feared, by how much the more closely they lurk under the shadows of God's word: For they know, that their stinking errors would not quickly be pleasing almost unto any man, if they should be vented barely, and as they are in their own nature: and therefore they bespice them (as it were) with the word of God, that he, which would easily despise the error of man, might not easily contemn the Oracles of God. They do therefore, as those are wont, which being to give some bitter potions to children for to drink, do first rub their mouths about with honey: that the silly little ones, having before felt the sweetness, might not be afraid of the bitterness. Which thing they also are careful of, which set the names of medicines upon ill herbs and hurtful 
u Or drugs.  syrups: that almost no body would suspect poison, where he read a remedy written over.   

CHAP. 36.  
FInally, our Saviour also cried out for the same thing. Beware ye of false Prophets, 
Math. 7. 15.  which in sheeps clothing come unto you: but inwardly they are ravening Wolves. What is sheeps clothing, but the sentences of the Prophets and Apostles, which they with a certain sheepe-like sincerity have woven as certain fleeces for that immaculate Lamb, which taketh away the sins of the world? Who are ravening Wolves, but the savage and ravening opinions or conceits of heretics, which always annoy the Folds of the Church, and rend asunder the Flock of Christ, on what part soever they are able. But that they may steal more slily upon the unwary sheep, retaining still their wolvish cruelty they lay aside their shape of a Wolf, and wrap themselves within the sentences of the holy Scriptures, as it were, within certain Sheepskins: that when a body hath felt afore the softness of the wool, he might not be afraid of the bitings of the teeth. But what saith our Saviour? Ye shall know 
Math. 7. 16.  them by their fruits. That is, when they shall begin not only now to utter those sayings, but also to expound them: nor as yet to crack of them only, but also to interpret them: then that bitterness, them the sourness, and madness is perceived, than this new devised poison will be breathed out, then are profane novelties disclosed, then may ye see the bounds of the Fathers to be removed, the Catholic faith to be then but cheered, and the doctrine of the Church torn in pieces.   

CHAP. 37.  
Such were they, whom the Apostle Paul reproveth in his second Epistle to the Corinth's, saying: For such false 
2 Cor. 11. 13.  Apostles, saith he, are crafty, workmen, transforming themselves into Apostles of Christ. What meaneth this transforming themselves into the Apostles of Christ? The Apostles alleged examples of the 
o Or word  Law of God, and so did they: The Apostles cited the authorities of the Psalms, and so did they: the Apostles produced the sayings of the Prophets, even so did they too, not a jot the less. But when they had begun to expound those sentences diversly, which they had alike alleged: then were the simple Apostles discerned from the subtle Apostles, the sincere from the counterfeit, the right from the perverse, and finally, the true from the false. And no wonder, quoth he: For 
u vers. 14. 15.  Satan himself transformeth himself into an Angel of light: it is no great thing therefore, though his Ministers be transformed as Ministers of righteousness. Therefore by the Apostle Paul's doctrine, so often as ever either false Apostles, or false Prophets, or false Teachers all edge the sentences of God's word, with the which being understood amiss, they seek to maintain their own errors, there is no doubt but that they follow the crafty devices of their Author: which he would never without doubt devise, but that he knows, that there is no way at all more ready to deceive, then that, where the deceit of a wicked error is underhand introduced, There the authority of Divine sentences should be pretended.  
But some man will say: how 
Quest.  is it proved, that the Devil is wont to use proofs of holy Scripture?  
Let him read the Gospels, 
An.  in the which it is written; Then the Devil took him, that is, the 
Mat. 4. 5. Luk. 4. 9 Psal. 91. 11.  Lord and Saviour: and set him upon a pinnacle of the Temple, and said unto him, If thou be the Son of God, cast thyself down: For it is written, that he hath given his Angels charge over thee (to keep thee 
a These words are not in the Gospel, though in the Psalm.  in all thy ways:) and with their hands they shall lift thee up, lest it may be thou shouldest dash thy foot against a stone. What will this Fiend do to silly men, that set upon the Lord of glory with testimonies of Scripture. If, quoth he, thou be the Son of God cast thyself down. Why so? For, saith he, it is written, The doctrine of this place is to be diligently marked, and retained of us, that, when we shall see some allege the words of the Apostles or Prophets, against the Catholic Faith, we should in no wise doubt: considering such a remarkable example of evangelical authority, that the Devil speaketh by them. For as then the 
c That is, the Devil to jesus, and Heretics to true Catholics.  Head spoke to the Head, so now also the Members speak unto the Members: to wit, the members of the Devil, to the members of Christ, the unfaithful to the faithful, the sacrilegious to the religious▪ finally, Heretics to Catholics. But what I pray you, saith he? If, quoth he, thou be the Son of God, cast thyself down. That is to say, thou wilt be the Son of God, and wilt receive the inheritance of the kingdom of heaven, Cast thyself down: that is, throw thyself off from the doctrine and tradition of this high Church, which is also counted the Temple of God. 
1, Tim. 3. 15.   
And if any man should ask some heretic which persuades him to do thus: How dost thou prove, upon what ground dost thou teach, that I ought to forsake the universal and ancient faith of the Catholic Church? He would presently answer: For it is written. And forthwith he prepares a multitude of testimonies, examples, and authorities, from the Law, from the Psalms, from the Apostles, from the Prophets, through the which being after a new and naughty manner interpreted, the unhappy soul might be plunged headlong into the gulf of heresy. And now with those promises following the heretics are wont to deceive unwary men. For they presume to promise and to teach. That in their Church, that is, in the conventicle of their communion, there is a great, and special, and in truth a certain personal grace of God, so as that they, whosoever they be, that are of their company, without any labour, without any study, without any travel, though they neither seek, nor ask, nor knock, are yet for all that so ordered by God, that being lifted up in the hands of Angels, that is, being preserved by Angelical protection, they can never dash their foot against a stone, that is, they can never be scandalised, or offended.   

CHAP. 38.  
But some man doth say; If 
Quest.  the Devil and his Disciples do use Divine speeches, sentences, and promises, amongst whose Disciples some are Fals-apostles, & False-prophets, and False-teachers, and all of them generally heretics: what shall Catholic men, and the Children of the Church our Mother, do? How shall they discern the truth in the holy Scriptures from falsehood?  
Surely they shall have special 
Ans.  care to do this, which we have in writing set down in the beginning of this advertisement to have been delivered unto us by holy and learned men: namely, that they do interpret the holy Scriptures according to the traditions of the universal Church, and by the rules of Catholic doctrine: wherein also it is necessary that they follow the universality, antiquity and consent of the Catholic and Apostolic Church. And if at any time a part shall rebel against the whole, if novelty shall thwart antiquity, if the dissension of one, or of some few erroneous persons, shall cross the consent of all, or surely of the greatest number of Catholics, let them prefer the soundness of the whole to the corruptness of a part: in the which same universal body, let them make more account of religious antiquity, then of profane novelty: & in like manner in the same antiquity, let them first and foremost, afore all things prefer the general decrees, if there be any, of an universal counsel, unto the rashness of one, or of some very few. Then secondly, if that be not, let them follow, which is the next thing to it, the judgements of many & great Teachers, that are agreeable one unto another: the which being faithfully, soberly, and carefully observed by the Lord's assistance, we shall easily perceive all the hurtful errors of the heretics, which rise up.   

CHAP. 39  
HEre now I see it meet, that I should show by examples, how the profane novelties of Heretics may be both found out, and condemned, when the judgements of ancient Teachers, agreeing one with another, are produced and compared. Which ancient consent of the holy Fathers we should with great labour search out and follow, yet not in all the petty questions of God's word, but only, at the leastwise especially, in the rule of faith. But neither are heresies always, nor all of them thus to be impugned, but those only that are new and fresh: namely when as they do first arise, before they falsify the Rules of the ancient faith, whiles they be let with the straightness of the time itself, and before that, the poison spreading itself farther about, they do attempt to corrupt the writings of the Elders. But heresies that have gathered much ground, and are waxen old, must not this way be assailed, because that by reason of long continuance of time, they have had opportunity offered them, a great while to 
* He is said to steal the truth, which writhes the Scriptures to his own opinion or error, perverting their meaning.  steal the truth. And therefore it behoveth us either to confute those more ancient wicked Schisms or Heresies by no means, but by the sole authority of the Scriptures, if need be, or else verily to avoid them, being now of old confuted & condemned by the general Counsels of Catholic Priests. Therefore so soon as the rottenness of every wicked error begins to break out, and to steal for the defence of itself certain sentences of God's word, and to expound them falsely and deceitfully: the sentences or judgements of the Elders are presently to be gathered together for to interpret the 
* Or Scriptures.  Canon, by the which that novel, and therefore profane opinion, whatsoever it be which shall start up, may without any coil presently be descried, & without any retractation condemned. But the judgements of those Fathers only are to be compared together, which living, teaching & continuing, holily, wisely, & constantly in the Catholic Faith and Fellowship, obtained either to die faithfully in Christ, or to be slain happily for Christ. Whom to notwithstanding we must give credit with this condition, that, that be accounted undoubedly true, certain, and sure, whatsoever either all of them, or the most, have manifestly, commonly, and constantly with one and the same meaning, as in a certain unanimous Council of Teachers, confirmed and established by receiving, holding and delivering it. But whatsoever any man shall conceit or think otherwise then all men, or else contrary to all men, though he be (o) holy and learned, though 
* For the person doth not commend the faith, but faith the person.  he be a Bishop, though he be a Confessor and Martyr, let it be put apart from the authority of the common, public and general judgement, amongst proper, hidden and private opinions: and let us not with very great hazard of our souls, after the wicked fashion of Heretics, & Schismatics, follow the novel error of one man, forsaking the truth of Catholic doctrine.   

CHAP. 40.  
THE holy and Catholic consent of which blessed Fathers, lest any man should unadvisedly, it may be, think for to contemn, the Apostle saith in the first epistle to the Corinthians: And God indeed hath ordained some in the Church: 
1. Cor. 12. 28.  as first Apostles, of which rank he himself was one: secondly Prophets, as we read in the Acts of the Apostles that Agabus was: thirdly Teachers, 
Acts 11. 27. 28.  which are now called Treatizers, Tractators, which by this same Apostle are sometimes called Prophets, because they open the mysteries of the Prophets to the people. Whosoever therefore doth contemn these men, being set by God in sundry ages and places in the Church of God, whiles in the name of Christ they do determine or judge some one thing according to the meaning of the Catholic doctrine, he doth not contemn Man, but God. And from whom, that no man should dissent, whiles with one consent they speak the truth, the same Apostle doth very earnestly desire, saying: Now I beseech you, Brethren, 
1. Cor. 1. 10.  that ye All speak one thing, and that there be no Schisms or dissensions among you: but be ye knit together in the same mind, and in the same judgement. If so be that any man shall go from their common judgement, he shall hear what the same Apostle saith; God is not the God of 
1. Cor. 14. 33.  dissension, but of peace: that is to say, he is not his God, which departeth from them, that do jointly consent unto the truth, but theirs, that continue peaceably consenting with them: as, saith he, I teach in all the Churches of the Saints, that is, of the Catholics: which Churches are therefore holy, because they abide in the fellowship of the faith. And lest any perhaps, the rest being unregarded, should arrogate to be heard himself alone, and that he alone should be believed, he saith a little after: Came the word of God out from you? either 
Uers. 36.  came it unto you only? And lest this should as it were for fashion sake be received, he hath added, saying, If any man think 
Verse. 37.  himself to be a Prophet, or Spiritual, that is, a teacher of spiritual things, let him be with all diligence a lover of equality and unity: that in truth he do neither prefer his own opinions to the rest, and that he go not from the judgements of all. The commandments of which things he which knows not, saith 
Uers. 38.  he: that is, he which either learns them not being unknown, or which contemns them being known, he shall not be known, that is, he shall be counted unworthy to be by God respected among them, that are knit together in the faith, and made equal by humility: than which evil I wot not whether any can be thought to be more grievous. Which yet we see to have befallen, as the Apostle threatened, that Pelagian julianus, who either neglected to agree in judgement with his Fellows, or else presumed to divide himself from them.  
But it is now time, that we should produce that example promised, wherein and after what manner the judgements of the Fathers are gathered together, that by them the Rule of ecclesiastical faith might be established by the decree and authority of a Council. Which that it may be done more handsomely, let this be the end now of this Advertisement: that we may begin the rest of the things that follow with another beginning. The second Advertisement hath fallen between, neither hath any thing more thereof remained, than the last parcel, that is, only a brief rehearsal of that, which hath been more largely handled, which is also added after.   

CHAP. 41.  
THe which things seeing they thus stand, it is now time, that we should rehearse the sum of those things in the end of this second Advertisement, which have been spoken of in these two. We have said before that this hath ever been, and is also at this day the custom of Catholics to prove the true saith these two ways: First, by the authority of God's word: Secondly, by the tradition of the Catholic Church: not because the word alone is not sufficient of itself for all matters, but because many, whiles they expound the Scriptures, as they list themselves, they conceive sundry opinions, and errors. And therefore that it is necessary, that the interpretation of the heavenly Scripture should be directed by the alone Rule of Ecclesiastical judgement or understanding: especially, in those questions at least, on which the grounds of all the Catholic doctrine are laid. In like manner we have said, that we should again have regard in the Church herself unto the consent of All in general, and also of Antiquity, lest we should either be broken off from the whole body (of the Church) being united and coupled together, and so become schismatics, or else be cast headlong from the ancient religion into novel heresies. We have also said, that in the very antiquity of the Church, two certain things are earnestly and carefully to be observed, to which all, that would not be Heretics, should thoroughly cleave: first, if any thing hath been of ancient time decreed of all the Priests of the Catholic Church by the authority of a general Council: secondly, if any strange question should arise, when that in no wise might be found, that recourse should be had to the judgements of the holy Fathers, of those only, which in their times and places containing all of them in the unity of fellowship and of the Faith, were commendable Teachers. And that, whatsoever they should be found to have held with one meaning and consent, that it should without any scruple be judged of the Church to be true and Catholic.   

CHAP. 42.  
WHich-least we should seem to set abroach through our own presumption rather, then by Ecclesiastical authority, we have used the example of an holy Council, which was held almost three years since at Ephesus in Asia, those most excellent men Bassus and Antiochus being Consuls. Where when there was dispute about the confirming of the Rules of Faith, lest perhaps any profane novelty should steal in there after the manner of the (o) Ariminian 
Which received Ualens the Arrian, having before condemned him.  Counsels unfaithful dealing, this seemed to all the Priests, which had come thither to the number almost of two hundredth, to be a thing most Catholic, most commodious, and best to be done, that the judgements of the holy Fathers should be brought forth and showed, of whom it should be manifest that some were Martyrs, others Confessors, but that all had been and had continued Catholic Priests: that so by their consent and decree the religion of the ancient doctrine might well and solemnly be confirmed, and the blasphemy of wicked novelty condemned. Which when it was so done, than was that foresaid Nestorius judged contrary to Catholic Antiquity, but blessed Cyril to consent 
* Ad verb. to sacred Antiquity.  unto it. And that the truth of those things might in no wise be called into question, we have also showed the names and number (though we had forgotten the rank) of those Fathers according to whose order therein concording and unanimous judgement both the sentences of holy Writ were expounded, and the rule of divine doctrine established. Whom for the strengthening of our memory it is not superfluous here also to recite.  
These therefore are the men, whose writings, either as of judges, or as it were of Witnesses, were in that Council showed and recited; S. Peter of 
* Perhaps it should be read Bishop of Alex. for the Comma is wanting in some books.  Alexandria, a Bishop, a most excellent Teacher, and a most blessed Martyr: S. Athanasius, a Prelate of the same City, a most faithful Teacher, and a most worthy Confessor: Saint Theophilus, a Bishop of the same City too, a man very famous for his religion, life, and learning, whom worthy Cyril did succeed, who doth at this time make the Church of Alexandria famous. And lest it should perhaps be thought to be the doctrine of one City & Province, there were joined also those Lights of Cappadocia, S. Gregory Bishop and Confessor of Nazianzum: S. Basil, Bishop and Confessor of Caesarea in Cappadocia: as also the other S. Gregory Bishop of Nysse, and for his faith, conversation, uprightness, and wisdom, a man most worthy of his brother Basil. But that it might be proved that not Greece alone, or that the East only, but that the Weasterne and Latin world was always also of that judgement, certain Epistles also were there read, written to certain men by Saint Foelix, a Martyr, and S. julius, Bishops of the City of Rome. And that not only the head of the world, but that the sides also might give testimony to that judgement, there was taken from the South most blessed Cyprian, Bishop of Carthage, and a Martyr; and from the North Saint Ambrose, Bishop of Milan. All these 
* Ad verb. of the sacred number of the Decalogue.  ten therefore were at Ephesus produced as Teachers, Counsellors, Witnesses and judges: whose doctrine, counsel, witness and judgement that blessed Synod maintaining, following, crediting, and obeying, did readily, discreetly & unpartially give sentence concerning the Rules of Faith. Although a far greater number of Elders might have been joined to these, yet it was not needful: because it was not sitting that the time allotted for that business should be taken up and spent with producing of a multitude of Witnesses, and for that every man is persuaded that those ten did differ nothing in a manner in judgement from all their other fellows.  
After all which things we have also annexed the holy judgement of Cyril, which things are contained in the ecclesiastical acts. For after that the Epistle of S. Capreolus, Bishop of Carthage was read, who laboured and entreated no other thing, but that Novelty being convinced Antiquity might be believed, Bishop Cyril spoke and defined to the same effect: the which it seemeth not unfitting for the matter in hand here also to interpose.  
For he saith in the end of the Acts; And this Epistle which was read, quoth he, of the reverend & very religious Bishop of Carthage, Capreolus, shall be faithfully recorded, whose judgement is manifest: for he would have the doctrines of the ancient faith confirmed, but novel conceits, and such as are superfluously devised, and wickedly published, to be rejected, and condemned. All the Bishops cried together in sign of approbation; These are the words of us all, we do all affirm these things, this is the wish of us all. And what, I pray you, were the words and the wishes of all, but that That should be embraced, which was anciently delivered, and that That should be banished, which was newly devised? After which things we wondered at & told of the great humility and holiness of that Council, and what a number of Priests there were, the greater part well-near being metropolitans, of such knowledge, and so well learned, as that almost all of them were able to dispute of doctrines. Whom when the Congregation being assembled all together might seem to encourage, to undertake and to determine something of themselves, yet would they give nothing, presume nothing, arrogate nothing to themselves at all: but by all means provided, that they might not deliver any thing to their posterity, which they themselves had not received of their Fathers, and that they might not only order the matter well for the present, but give example also to them, that should succeed, that they also might embrace the doctrines of sacred Antiquity, and condemn the devices of profane Novelty. We inveighed also against the wicked presumption of Nestorius, because he boasted that he did first and only understand the holy Scripture, and that all those whatsoever were ignorant of it, which being teachers before him had handled the Oracles of God; to wit, all Priests, all Confessors and Martyrs: some of which had explained God's word, and others had consented or given credit to the Explainers of it: and lastly, because he did affirm that the whole Church doth now err, and that it hath always erred, 
* That is, the whole Church.  which, as to him seemed, had both always followed, and did (now) follow ignorant and erroneous Teachers.   

CHAP. 43.  
ALl which things, though they cannot plentifully & abundantly suffice to overwhelm and extinguish all profane novelties, yet lest any thing should seem to be lacking, where there is such plenty of proof to clear this point, we have in the last place added a double authority of the Apostlicke See; namely one of the holy Pope, or 
o For Papa, Pope, is Fatheria name of old given to other Bishops, than the Roman.  Father Xistus, who like a reverend man doth at this present advance the Church of Rome: and the other of his Predecessor of blessed memory Pope Calestine, whose authorities we have deemed needful here also to interpose. Pope Xistus then saith in an Epistle, which he sent to the Bishop of Antioch, about the cause of Nestorius. Therefore, quoth he, because as the Apostle saith, there is one Faith, which hath evidently 
Ephes. 4. 5.  prevailed, let us hold those things that are to be believed, and let us believe those things that are to be held. At the length he showeth the things, that are to be held and believed, and saith; Let no liberty (quoth he) be given at all to Novelty, because it is fitting that nothing should be added to Antiquity. Let the manifest faith and credulity of the Elders be troubled with no mixture of 
* All corrupt conceits of men are no better than mud, or mine: they are foul & filthy: and therefore to be shunned of such as would not be defiled.  mire. Speeches altogether Apostolical, in that he adorns the credulity or faith of the Elders, by comparing it to the Light, for the manifestness or clearness of it, and describes novel profanities, (or profane novelties) by likening them to the mixture of mire. But Pope Celestine also deals in the like manner, and is of the same judgement. For he saith in an Epistle which he sent to the French Ministers, reproving their connivency, because they 
* Or forsaking the ancient Religion through silence.  letting the ancient faith to be injured through their silence, did suffer profane novelties to start up. justly, quoth he, the matter concerns us, if we shall nourish an error with holding our peace. Let such men therefore be rebuked, let them not have liberty of speech at such their pleasure. Some man here may 
Quest.  peradventure doubt, who those may be, whom he forbids that they should have liberty to speak what they list, whether the Preachers of Antiquity, or the Devisers of Novelty. Let him speak himself, and answer the doubting of the 
Ans.  Readers. For it followeth: Let Novelty cease, saith he, if the case stand thus, that is, if it be so, that some accuse your Cities and Provinces to me, because you make them to give consent to certain Novelties through your dangerous winking at them. Let Novelty therefore cease, saith he, if the matter stand so, to invade and encroach upon Antiquity. This than was the blessed judgement of blessed Celestine, not that Antiquity should cease to overthrow Novelty, but rather that Novelty should cease to gather ground upon, and invade Antiquity.  
Which Apostolic and Catholic decrees whosoever doth gainsay, he must needs first of all triumph over the memory of Saint Celestine, who determined that Novelty should cease to vex and invade Antiquity: and in the second place scorn the decrees of holy Xystus, who judged that no liberty at all should be granted to Novelty, because it is meet that nothing should be added to Antiquity: yea & contemn the determinations of blessed Cyprian, who did greatly extol the zeal of reverend Capreolus, because he desired that the doctrines of the ancient Faith should be confirmed: and that novel devices should be condemned: and despise the Counsel of Ephesus also, that is, the judgements of the holy Bishops almost of all the East, whom it pleased by God's direction to determine that the Posterity should believe no other thing, but that 
* That is, which the holy Fathers agreeing in Christ held of old before.  which the sacred and in Christ unanimous Antiquity of the holy Fathers had held, and who also with their cries and exclamations witnessed with one consent, that these are the words of all, that they did all wish this, that they were all of this judgement: that as almost all Heretics before Nestorius, despising Antiquity, and descending novelty should be condemned, even so Nestorius himself also should be condemned as an author of Novelty, and an impugner of Antiquity, whose consent being inspired by an holy gift and of heavenly grace to whom it is displeasing. What else doth follow, but that he should affirm that the wickedness of Nestorius was not justly condemned, and lastly also contemn the whole Church of Christ and his Teachers, Apostles, and Prophets; but yet especially the Apostle Paul, as certain filth or off-scouring? Her, because she never departed from the religion of the saith once delivered unto her to be husbanded & carefully looked unto: and Him, because he hath written; O Timotheus keep that which is committed unto 
1. Tim. ●.  thee, avoiding profane novelties of words: And also, If any one shall 
Gal. 1.  preach unto you otherwise then that ye have received, let him be accursed. If so be that neither Apostolical ordinances, nor Ecclesiastical decrees be to be broken, by the which according to the sacred consent of the universal and ancient Church all Heretics always, and last of all Pelagius, Celestius, and Nestorius have been justly and worthily condemned, it is necessealy doubtless for all Catholics hereafter, which study to show themselves the lawful Children of the Church their 
o He that hath not the Church for his mother, hath not God for his father, nor Christ for his brother.  Mother, that they should stick and cleave unto, and die in the holy faith of the holy Fathers: and that they should detest, abhor, inveigh against, and persecute the profane Novelties of profane persons. These are well nigh the things, which being more largely handled in the two Advertisements are contracted as a recapitulation ought to be, that my memory, for the helping whereof we have done these things, might be both 
* Or mended, and repaired.  refreshed by being continually put in mind, and not oppressed with weariness, caused by long discourses.  
Trin-uni Deo Gloria.   
FINIS.   

 
LONDON, Printed by NICHOLAS OKES, for LEONARD BECKET, and are to be sold at his Shop, near the Church, in the Inner Temple. 1611.