¶ The way home to Christ and truth leading from Antichrist and error, made and set forth in the Latin tongue, by that famous and great clerk Vincent, French man borne, above xi hundred years passed, for the comfort of all true Christian men, against the most pernicious and detestable craft of heretics, which in his time by all subtle ways, devised to obscure and deface the doctrine and religion of the universal church. And now the same work is englished, and by the Ouenes' highness authorised to be set forth for the relief of divers English men, which yet stand in doubt, whether they may go to heaven in the peace and unite of Christ's universal church, or to hell in the dissension and confusion of heretics.   


AR 1693   

W. Bect. 1856    

¶ To the most excellent and most virtuous lady and our most gracious sovereign, Marry by the grace of God Queen of England, France, Naples, Jerusalem and Ireland, defender of the faith, princess of spain & Sicily, Archeduchesse of Austria, Duchess of Milan, Burgundy and Braband, Lountesse of Haspurge, Flaunders & Tyrole. Your majesties most faithful, loving and obedient subject john Proctor, wisheth all grace, long peace, quiet raygue, from God the father, the son, and the holy Ghost.  
WE have with our great harms long tried, nothing to be more perilous than wicked folly armed with princely authority, Blessed be the heavenly God, most gracious Mary, we now savour what inestimable good thing is godly wisdom, coupled with power imperial. The first needeth not proof, for all have felt, and none can denay: I hother is now in ure, that words were vain to declare, where deeds are present plenteously to show. What glory hereof riseth unto your majesty, I neither can express as I would, nor yet will as I may, having experience of your grace's nature, delighted to do the be'st in all, and least of all to hear of it again. Sparing therefore to praise, whom none but the wicked can dispraise, I yet with other can not but rejoice, that so high wisdom, so heavenly inclination is now (by God's providence) matched with semblable authority of high governance: that what Godly ways for the maintenance of God's honour, and the wealth of this realm, your grace of heavenly inclination hath tofore wished, when ye could not require, of high wisdom hath thought right to be done, when ye lacked might to do: the same hensfurthe your majesty (of right) may will, and of authority command: that where as heretofore under men of courage more stout to do their will, then godly devout to do things well, the truth of God's word, and the zeal of good works have detaied: so hereafter, under Mary a lady of he avenly simplicity, the lively spark of godly love may eftsoons kindle that was extinct: the bright star of evangelic light may shine, that was obscured: the right vain of heavenly doctrine may appear, that was stopped up. If all could that would, your highness should lack no helping hands to further your majesties godly purposes. Amongst them that have much good will, and little power, I have always claimed to be one, and now for maintenance of that claim, I do most humbly beseech your highness to accept this little work, which presently I present unto your grace, that being accepted and authorized by your highness, it might find favour with other, that can not but like what your wisdom hath not misliked.  
Wherein I have expressed both my humble and loyal heart towards your majesty, & also my vehement affection towards my natural countreemen, and most earnest desire of their happy return home to truth, that have so long strayed from home in error. And for asmuch as many seem to stray, because they know not their home, nor the way thither: I have devised for them a perfect table, wherein our home is lively set forth, and the way also thither. Our home I call the catholic church, the true spousess of Christ, our most loving mother. The way to this home is to follow her ordinances and laws. This have I done, how ever the deed be liked with other, if your majesty allow the intent of the doer, I have a great portion of my desire. The grace and blessing of God be with your highness ever and ever. Amen.  
Your highness true and faithful orator john Proctor.   

THE PROLOGUE TO HIS DEAR brethren, and natural country men of England.  
IN this new and miraculous reign of merciful Mary our new and most lawful Queen & governess, wherein we see so many good old orders newly restored, and so many new erroneous novelties antiquated and made old, I have had a vehement desire (dear brethren) to exhibit unto you some new gift and token, thereby to witness the great gladness newly engendered in my heart of so many new occasions. And amongst all other gifts that might commend the giver, and advantage the receiver, I find none either fit for me to give, or better for you to receive, or more agreeable for this present time, then if I should renew some old treasure, and present you with some ancient jewel, the use whereof might both increase knowledge in you to discern the worthy value of old and ancient jewels of late days not regarded, and expel also from you blind & gross ignorance, to the utter defacing of such new fantastical pelfrie & counterfeit trash, as lately have been esteemed. I am much deceived, but I have found such a jewel for you, as for the finding I might have praise, and you pleasure in having: for the giving I might deserve commendation, & you receive consolation in the using of it. For what pleasure without Christ, what consolation can be had without the truth of his heavenly word? There is one only way to Thriste, one only mean to the truth of his word. This way who ever hath trased, never miss Christ. This mean who ever hath observed was never seduced by falsehood. This way to Christ, this mean to truth, is the gift, which I purpose in this new face of so new and happy world to give you. It is a jewel so much worth, as your soul's health is worth. It is a treasure of so much value and efficacy, as wherewith God is pleased, and heaven won. It is a talet of such special property, as neither time can diminish, nor violence deface, nor use wear it. This way to Christ, this mean to truth, is by a general name called, Ecclesia catholica, the catholic Church: which is our mother, & we her children. Without this mother, as there is no way to heaven where Christ is (Porta emm coeli est, 
Gene xxviii.  for she is the gate of heaven, whereby we must enter to Christ) so is there no truth, 
i. Cimo iii  but what she alloweth. Columna enim & firmamentu veritatis est. For she is the pillar and foundation of truth. None can suck the sweet milk of Christ his comfortable word, but from her paps. 
August. in erpositione epistle joannis apostoli. q̄ ca●atu iii  Mater enim est, cuius ubera sunt duo testamenta. For she is our mother, whose two breasts are the ii testaments of God. Wherefore to know her, is to know Christ and truth. Between which there is no more difference, then is betwixt the head and the body, the spouse and the spousess: which as they are by a necessary band of unity knit together, so Christ, truth, & the church are inseparatly conjoined. For neither can Christ be without truth, nor truth without the church, with whom God the holy ghost doth communicate all truth. Wherefore to th'end you shall not henceforth miss of Christ, ●e mistake his truth, I have given you a worthy work in your natural language of famous Vincent, priect sometime of Lyryn, which he penned above a xi T. years agone in the Latin tongue: wherein you shall find the true and lively image of this church, and also most certain & unfallible rules, whereby to discern all cloaked falsehood from the simple truth: diabolike sophistry from evangelic doctrine. I have given you this jewel of a great zeal and affection: do not you receive it unthankfully. How be it I grate not thanks for the giving, but only acceptation of the gift. And how worthy it is to be accepted, how necessary to be had, you shall sooner understand by the use thereof, than I by words can express. Accept it therefore, for it is worthy, and follow the counsel thereof, for it is necessary. What more necessary can be given the such, then sovereign medicine, whereby he may be recovered? What more necessary can be given the worldling, being in danger to perish, then to direct him in the wat to heaven, where he may be saved? What more necessary for the drowned in sin, which bringeth bondage, then to trace him to grace, that might set him free? What more necessary can be given him, whom the flesh ruleth, the cause of corruption, then to acquaint him with the heavenly spirit, the cause of sanctification? What more necessary can be given him that is nuzzled in ignorance, which made him blind, then to instruct him with knowledge, whereby he may see? What more necessary to be given him that is smolthered in heresy, which hilleth, then to show him the true religion, whereby he may revive? All these malavies, griefs, sores, and diseases in you, Vincent, yea rather God that heavenly Physician by the ministery of this holy Vincent shall remedy and cure, whilesthe shall eftsoons settle you in the sure lap of our mother the catholic church, the comfortable leech of all infirmities, the necessary nurse of all weaklings, the most surest haven for all stormebeaten to arrive unto. O dear brethren & friends it much pitieth me, and I trust it now repeuteth you also, to consider how evil you have been of late taught, how unnaturally you have been entreated, since ye left this good and loving mother: how many diseases and infirmities have grown upon you since your departing from this comfortable leech: how owgle & carrion leave ye are to see, since you changed this necessary nurse: with how great tempestuous storms you have been beaten, since you first did lose from this faithful haven. woe worth that false harlot that hath deceived you, I mean that malignant and cursed church. It is she, that by her flattering means and deceitful allurements hath enticed you to come from so sweet & amiable mother's lap, into her whorish arms: from church to church, I grant, but not from like to like. From an heavenly church, to a malignant church, from a loving mother to a flattering harlot. From the condition of grace, to the state of perdition. From the unity of christians, to division of Nerelikes. From the light of pure knowledge, to the darkness of foul ignorance.  
From the truth of antiquity, to the falsehood of novelties. From faithful believing, to carnal reasoning. From saving Christ, to deceiving Antichrist. Thus they agree together, that in all things they be utterly vulike. The one is of God, and leadeth to Christ and truth. Tother is of the devil, and leadeth to Antichrist and heresy. The one grounded in faith the subdueth reason, tother led by reason confoundeth faith. The one believeth reverently what reason can not comprehend, tother impudently allegeth reason faith to reprehend. Between them there is no amity, no semblance, no agreement, no fellow ship: but continual war one against another. Nowbeit for as much as no untruth can deceive, but by colour of truth: no heretical poison can beguile, but when it is given in form of medicine, therefore this whorish church laboureth by all means to resemble in utter show and countenance tother good church: the rather to seduce the improvident, when her falsehood is cloaked: the sooner to catch the simple, when her hook is covered. And this is the matter, why divers have been so greatly deceived of late, and divers again willbe hereafter, if upon this warning they watch not, and by other menues harms they beware not. For although this harlot, this devilish Syvagege, purposeth nothing else, but to incororate you to the devil Antichrist, yet hath she ever more in her mouth Christ, Christ. Though she only laboureth to tumble you headlong into hell both body and soul, yet doth the continually babble of heaven: though she teacheth nothing but heresy to overthrow the gospel, yet her tongue runneth still of the gospel, as though she hated heresy. Though she be wholly of the devil and nothing of Christ, yet she pretendeth great familiarity to Christ oulie, as though she knew not the devil. Though she lack no craft to subvert truth, yet truth, truth, is ever her word, as though she lacked craft. O malicious harlot. O deceivable feinde. O cruel stepdame. Come home come home, gentle brethren, to your loving and tender mothers lay, which hath fostered you from your youth, and leave the arms of that cruelstepmother, which will not leave, if you leave not, till she hath strangled you. Come home to this leech, that she may heal you of your foul lepry, wherewith this fiend hath ifected you. Come home to this sweet nurse, that you may suck from her breasts the wholesome food of your soul's health, and comfort: and leave the stinking carrion wherewith this whore feedeth you. Come home, I say, to this calm and quiet port, where you shall find rest and tranquillity of conscience, which the devil coutinually tosseth and tumbleth in restless pains with the tempestuous storms of heretical novelties. Who is our mother? Where is our home? No doubt the universal church is our mother, her lap is our home. If you be not there at home, you can not be at home with God. If you acknowledge not her to be your mother, you may not acknowledge God to be your father. To this mother, Marry the mother of her country calleth you. To this home Vincent will lead you even by the hand as it were. If you be not at home with this mother, there can be no health in you, but all diseases: there can be no knowledge in you, but all ignorance: there can be no hoop of life left in you, but assuredness of death. Yea, ye can not be of God, but of the devil. Qui matrem ecclesiam relinquit, 
August. in sym bolo ad Catechumenod. Libro. mi. cap. r.  quomodo est in Christo, qui in membris eius non est? Quomode est in Christo, qni in corpore Christi non est?  
Ne that leaveth his mother the church (sayeth S. Austen) how may he be of Christ, which is not of his membres? Now may he be in Christ, which is not in the body of Christ? The body of Christ is the church. If you willbe healthful, come home and have it: If you covet knowledge, come home and suck it at your mother's breasts, in form and manner, as it shall please her and not you. If you will have life, come home & bide at home with our loving mother, where death ne hell can prevail against you. If you willbe of god, come home and be incorporate into the body of God and man jesus Christ: and then the devil shall have no power over you. Do thus and you shall be assured to inherit heaven, where that wicked harlot and her hareheades shall never come. you shall doubtless possess the celestial Paradise, which that wicked masters and her minstrels can never enter. You shall receive eternity, which that heretical church and her chyckines shall never have. Their disobedience and false belief shall tumble them together into hell: your true obedience and faith shall mount you to heaven. They as unfaithful rebels shallbe destitute of all heavenly grace, you as obedient and faithful children shallbe supported with the majesty of Angels. For them everlasting torments are appointed, for you heavenly joys preparedever to endure. They shall perish wicked with the wicked, you shall reign sanctified with saints. I fear not but you that are at home wiltarie at home, for fear of so many dangers: and I mistrust not but you that are from home will make haste homeward, alured with so many benefits: There is no doubt, if cloaked craft beguile you not, if flattering fawninge of that deceitful adulteress hold you not, but that you will make speed (as I said) to come home again that have strayed from home so long. But as at home with our mother there is no lack of truth, so that harlot our cruel stepmother lacketh no craft to entrap and entangle you, no falsehood, no flattering to allure and entice you. Come unto me (saith she) for here is Christ, here is health, here is salvation. Thus the Ape can ruffle in purple: thus the Ass can strowt in the lions skin, thus the jarring jay can counterfeicte the pleasant note of the nightingale. But beware brethren, be not deceived. It is and ever hath been the practice of the devil and his ministers by colour of truth to persuade falsehood, under the cloak of good to bring in all evil. Our true mother the true church is but one, & in all respects but one only: one in one uniform use of one Baptism & sacraments, one faith, one spirit. This mother, is not a mother of a few, but of many: her power is not particular, but universal: as she is extended through all the four parts of the earth, & her glory diffused in the whole world. For of her it is said: Dabo tibi gentes haereditatem tuam, & possessionem tuam terminos terrae. I will give the nations thine inheritance and the extremities of the earth shallbe thy possession. This our mother the true church hateth not light, loveth not to lurk in corners, where she may not be seen: but as her power hath ever more been universal, so universally she hath been at all times apart, plain, and manifest. For how can she be obscure and hidden (saith faint Austen) Quae obtinuit omnes gentes, & is that city of which it is spoken: Non potest abscondi civitas super montem constituta. The city cannot be hid which is set upon a mountain. Our lord hath set his tabernacle in the son, saith the prophet: his tabernacle is our mother, the catholic church saith S. Austen, which is set in the bright son & not in the dark shade: which walketh openly by day, and not privily by night. Whose adversary the heretical church, is of a contrary nature. For she neither is universal, nor at all times, but at some certain time, and in some one certain place. And again she goeth and cometh privily, and in her doings there is no unity, no certainty at all. Her ministers are divided, now they dream one thing, & now an other: this day they like, to morrow they mislike: one is against an other of them, even in the highest mysteries of Christ his religion, Who list to consider their writings shall prove true that I say. How be it experience of their doings, without reading of their books, might persuade us of England what they were, and wherehence they be, that years past have been preachers and teachers here amongst us: that have persecuted our true mother the universal church of Christ: and have set up their lord antichrist, and his heretical church. What orders, what form of religion have they set forth sins their first reign, that shortly after they altered not? Which three of them amougest them all, that agreed together in their matters? No marvel, for the devil is their chief head, whom they serve: and he is full of lies, variance, division, and discord. And under him their schoolmasters were, Hus, Luther, Zuinglius, Decolampadius, Bucer, Melanethon, tindal, Frith, which in their doctrine agree not one with an other. Such masters, such scholars come of them. And this division, this unconstancy of doctrine, was a manifest token that they were not the children of our true mother the catholic church, nor ministers of Christ, but the children of the devil and ministers of Antichrist: yea very Autichristes'. For who soever saith S. Austen is gone from the unity of the catholic church, he is become Antichrist. Those Antichristes' have borne a great stroke here now to long time in England, in whom was no constancy, no stay, no stedfastues of religion and doctrine. Howbeit they all agreed well in some things. They all would be as proud, as heady, as false and subtle, as the devil their father, wherhence they came. They all would have wives, long beards, and finally no old truth, or fashions: but all new knacks and fancies, as their schoolmasters liked, Bucer. etc. of whom they were taught. Yet would they bear us in haud the they were catholic christians. But how can ye be catholic christiaus (saith saint Austen in his treatise upon saint john his Epistle) that do not communicate and agree to the unity of doctrine and faith, which is received and used through all christianity? They would be counted true preachers of the Gospel, Prophets, and Apostles: yet none of them can say as Paul the Apostle said. Our exhortation was not to bring you to error, nor to uncieanes, neither was it with guile: our conversation was not at any time with flattering words, neither in cloaked covetousness, neither sought we praise of men. Ye are witness and so is God, how holy and justly and unblamable we have behaved our selves emouge you. This said S. Paul. What can our new Apostles say? Out of all doubt the very contrary, as truly as ever S. Paul said the other. But for fear of Hypocrisy they did all their good works in corners, that men might not see them. Yet Christ said: Let your light shine before men, that they may see your good works. But though they were not men of many good works, yet had they many pretty Aualities, though I say it. For I may liken them well to the beast called Camelopacdus: chiche being but one, resembleth yet many beasts, as by his neck, the horse: by his feet, the ox: by his head, the Camel: by his spots in his skin, the Tiger. So these late preachers in their stout countenance, they seemed warriors: in their light apparel, courtiers: in their familiar talk, rybawdes: in their gesture, wantoness: in their living, riotous: in the pulpit, lying preachers: in their books, spiteful railers. If they have not been such as I report them, then show me what they were, and how much ye that have been their disciples and schoters have profited under them, and by their example in godliness of life, in honesty of behaviour, in charity towards your neighbours, sins ye first went from your mother the church, & left the ancient orders and customs of religion, and became gay Gospelers after the guise of your new teachers? Behold yourselves in the glass of your own consciences, & tell me truth. Ye say, that they were godly teachers, and that through them ye have attained to a great knowledge of God's word. The more knowledge ye have the more godly ye ware of life. For where the true knowledge of God's word is, there is the true spirit of God, which evermore sterreth & moveth man to live well, according to his knowledge, & the pleasure of God, whose knowledge he doth profess. But in England I am perfect & none of you can sai nay, & say truth: but that ye have grown in all wickedness, as ye have grown in this new religion, in so much that there was never such unthriftiness in servants, such unnaturalness in children, such unruliness in subjects, such fierceness in enemies, such unfaithfulness in friends, again such beastliness of minds, such disdainfulness in hearts, finally such falsehood in promises, such deceitfulness in bargains, such greedy extortion, such insatiable covetousness, such itollerable pride, as therefore ye are become a fable amongst all nations. How say ye, is not this true? which of you can denaie it? And be these the fruits of true knowledge? yea, do not these behaviours and ungodly manners of you, declare manifestly that ye have of late years given yourselves rather to errors, then to truth: rather to have forsaken the catholic and pure faith of our mother the true church, and followed the fond fancies of a few ungodly and false teachers, to the high displeasure of God? Will God think ye reform his church if they were in error, or call his people to knowledge if they had been in ignorance, by the ministers of the devil, by the preachers of Antichrist? Or can ye sai that they be the ministers of God, that live so ungodly: that they be the preachers of righteousness, whose deeds are so full of unrighteousness: that in comparison of them, other whom ye called papists might be saints for the honesty of their living, and sober behaviours, as ye yourselves have said many times even in my hearing? Be not these worthy Prelates, to be followed? have ye done a noble feet trow ye, to forsake the universal unity of all christianity, to be at defiance with your loving mother the catholic church, which hath fostered you from your infancy, and without whose help, furtherance, and succour, ye cannot be saved: for to follow such blind guides, such gross masters, as whose doctrine hath brought you in errors, to the high displeasure of God: whose example of unclean living hath led you into all wickedness, to your great ignominy, shame and rebuke with all godly people? what good have they done in this realm, either by their preaching in words: or with their teaching by example? Have they not broken many good and godly ordinances, and set up none? Have they not caused for great concord and unity, great tumult and rebellious sedition? for godly fasting, riotous feasting? for devout praying, peevish prating? for due obedience, unlawful liberty? for peace, God's plenty, and enough: war, dearth & famine more then enough? I writ and weep in my heart to consider, what may be written of the wretched condition and state that our country hath been in of late years. Which of you all, yea which of your preachers, (whose light should shine that the world should see it) which of them I say, hath not been as ready as the worst disposed of you all, to eat upon good friday or any other vigil day, as soon the Pig as the Pikerel, the Capon, as the carp: the Chykin as the Cheven? Notwithstanding the Magistrates of this realm commanded, the wisdom of the whole world thought necessary, the universal consent of Christ his church prescribed the contrary. What servant for the most part hath any of you all, that looketh not to have his breakfast, his dinner, and his supper, as well upon Christmas eve, as any other day, or else ye must provide a new servant? Who can blame them? Are they not as they have been used? Rather than ye would observe the order of fasting prescribed by the church, ye would not stick at the beginning to give your servants one meal more on the fasting day, than ye would on any other day. And where ye would other days feed them with milk, butter & cheese only, on the fasting day, they should be sure to have flesh. Yea and thought it a glory when ye had so done, that ye had so well reform your household, from that popish fast: calling all things popish that was godly. But what have ye gotten hereby? Surely ye had never so little good service, and yet ye never paid more for it then now. Ye had never such disobedient servants, and yet ye never cherished them better than now. Why so? Before they were better taught then fed, and of late they have been full fed and ill taught: Then were they obedient, trusty and diligent, as they were taught: and now be they disobedient, slothful, and untrusty, as they be fed: then were they well taught workers, and now ill fed porkers: then had ye diligent labourers, and now ye have negligent loiterers. I speak as I hear yourselves say that have them. Well, will ye have a remedy? Then begin where ye left: teach them better and feed them less. And for praying, how it hath decayed, which of you cannot bear witness? finally what kind of wickedness is there that ye have not above other, and what one virtue is there, that ye have not less than other, that profess the contrary religion to you? One demanded of king Agesilans what fruit and benefit the laws that Lycurgus made had brought unto the City of Sparta: marry quoth he, Contemptum vitiorum, that is, the contempt of vices. But who should require of me what fruit the innovation of religion hath brought into this realm of England, I must needs say as I know, Contemptum virtutum, the contempt of virtues and all godly living. If it be true knowledge, that ye brag yourselves to have of God's word: came ye not to it by the spirit of God? And doth the spirit of God increase knowledge in you, and decrease godliness that should be in you according to your knowledge? Is godly zeal, is the fear of God, is holiness of life, is charity towards your neighbours wrought in your hearts without the knowledge of Christ his true religion, or else with the knowledge thereof? If it be in the right knowledge of worshipping God, then of necessity must ye confess that before this innovation you were in better state of knowledge, because your lives were then more agreeable to knowledge: and that sins, ye have been erroniouslye taught and devillishelye seduced, because your deeds & doings have ever sins been more and more ungodly and devilish. For God did never begin to plant a doctrine unknown tofore, or renew a doctrine afore neglected, and forgotten: but by such as were godly and unspotted, as in deed expressed the strength and virtue of their doctrine, in their life and behaviours. For as S. Ambrose saith, the words of teaching do vehemently move the hearts of the hearers, when the life of the teacher is not dissonant. Then is the authority of the preacher firm, sure, & alewable, when he clencheth his sayings in the minds of the hearers with the efficatie of godly works. For the just man in his word and deed is allowed in his sayings, this is required in all preachers and teachers commonly, how much more is it requisite in them that will preach and teach a new unknown doctrine? and would repel and old known and well grounded religion, to plant some new fangled invention? If they were moved by God, than no doubt God would also inspire them to do it orderly, that is, according as himself did, and required other to do. He himself (as is reported of him) Caepit faeere & docere. Began first to do, and then to teach. And he instructing his preachers: said who soever breaketh one of these least commandments, and so teacheth other, he shallbe called the least in the kingdom of heaven: but whosoever observeth & teacheth the same shallbe called great in the kingdom of God. And S. Paul the worthy preacher of Christ his truth, doth testify of himself. I do chasten my body (saith he) and bring it into subjection, lest peradventure while I preach to other, I myself be made a reprobate. Surely if God would innovate or alter the religion so long received, by reprobate men: then is he not the same that he was, nor one with his promise. For when he first began to plant the doctrine of his son Christ, he chose such ministers and preachers thereof, as for integrity of life, and also for divers miracles (effectual persuasions of any thing that they should teach) were notable through all the world. But our holy preachers beginning to plant a new religion, or (as they say) renew an old doctrine this xu C. years neglected, lack both. They have neither good conditions to authorize, ne miracles to confirm their sayings. O, you will say unto me, though they lived not accordingly, yet was their teaching good. I say they taught naughty & false doctrine. How prove I that? because it is contrary to the faith received and taught by our mother the universal church. But they brought the scriptures for them ye will fai. Yea so did the devil, so did Arreus, Donate, Sabellius, and as many heretics as ever were, to maintain their doctrine, yet was their doctrine heretical, and blasphemous: and the scripture true and most true. But they alleged the Doctors, and Fathers upon the scriptures. They did in deed, but in like sort and manner as divers were noted to allege Homer's verses. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hedles, & endless, for whatsoever they found in any of the father's works, that might in any respect seem in appearance to maintain their errors: the same would they continually chat and charm on, although in deed it made either against them and their errovious doctrine: or at least, nothing with them, if they had well weighed their works throughly as they did not. But they were snatchers and patchers only, and only snatched here and there a piece to patch up a botching matter. I might well liken them to Apes for divers qualities that were in them, for as the Ape being neither apt to keep that house, as doth the masty cur, nor fit to bear burden, as can the horse: nor meet to turn and till the ground, as can the Ox: she only flattereth, she only moveth us to laughter and pleasure, and with her foolish mocks and mows maketh us pleasant and merry. So these new fangled preachers, for as much as they had not the grace neither to keep home with their mother, the universal church: and with her to watch and keep the wards that her enemies assault her not, neither to turn & till the ground of man's soul, that it might be apt to receive that good feed of wheat, which their mother would have sown: neither yet paciontlie to bear the burden and loode of her motherly correction, by fasting and praying, and to suffer the cross of her spouse Christ, which she would have laid upon their shoulders: being unfit (I say) and unprofitable membres to these good purposes and uses. they became ministers of pleasure, liberty, lyeence and ease, and they themselves knowrle dope in them all. Whose only purpose was as Trasmus well noteth in his epistle to Bylibaldus, Census, & uxor, thriving and wiving. ergo in this point they be apish. Again when so ever they took upon them the handling of any good and weighty matter, their handling of it was apishelie: for either they would rend and tear it into pieces, and make it nought worth, or else by wrasting and wrething of it, they would force the same to maintain their principal intent (wyvinge and thriving) and this is apish. Further as of evil cometh good many times, so of them came some good also. For we read that the wantonness, play, and pastime that the Ape maketh, driveth away the Ague from the lion. In like sort the folly, the lyceutious liberty of these new-fangled preachers have driven away the careless security from the catholic sort, and have been occasion that they have given themselves more earnestly to watch and ward for their mother's right, which tofore lived as careless without fear of enemies: and here in they were as profitable to the catholic, as Apes to the lion. Thus though they would not abide to be papish, yet were they still apish. They have lost but one letter of the name, but they lack an hundredth good conditions of them, that be so named. They will say here unto me, now ye talk at pleasure of us: but all this while why have not you amongst you confuted by argument and learning our doctrine, if it were so evil? I say unto them, what need any of us to confute your doctrine by argument, which the universal church of Christ by consent, hath long ago condempued for heresy? Tush they will say again, you could say nothing against it. How know ye that, that when we speak you will not understand us, or else yourselves have so many words, that ye will neither vouchsafe us time to speak, nor yourselves leisure to here. Ye are so full of words that ye cannot abide us to speak, and so full of malice, that ye will not saver of it, if it sound contrary to your opinion. Ye are made like Porticus in Olympia, which was called Septivoca, having seven voices or seven sounds, because for one voice it would give many. So, you were made Septivoci for one word you will have the telling of seven score or else the spirit would fume and be in a great heat: how be it, many times and often we have confuted your doctrine, although you hitherto were not coufuted, which could not be, for two causes: the one was because you were become heretics, which will never be persuaded against their conceived opinion, as Lucifer the heretic confessed of his disciples to S. Hierom. unum ribi confiteor quia mores meorum apprime nom, facilius cos vinci posso quàm persuaderi. I confess this one thing to thee, for asmuch as I do so well know the nature of my disciples, that to die for, they will not be persuaded, rather will they by violent compulsion be vanquished. Next because ye are apish as I say. For as the Ape whippeth here and there, and never staiethe in one place, likewise pour custom and manner is, so to start and whip from place to place, from matter to matter, from text to text, that it is not possible to prevail against you in resoninge. It is an old saying & some what to true, Frenzy, Heresy & jealousy after that they have once crept into man, they will never lightly out of him again. Blame me not if I be some what quick. your quick speed heretofore requireth no less haste, Yet am I not so quick to touch you for your evil doings, which deserve no favour, as ye have been over hasty here afore to deprave us for such matters as were worthy praise and commendation. If ye have taken pleasure in depraving us, that offended not take not now displeasure, to be reproved, for that ye have offended: ye have many times spoke what ye ought not, and now nomaruell, if ye hear what ye would not. Who hath not both seen and hard in book, balet and play your spurning and kycking, your croing and crying, your barking and biting against the faithful belivers and catholic preachers? and why? forsooth for two causes. Let Diogenes tell the first and I will not stick to tell the next, One asked Diogenes what was the cause, that some men would rather give their alms to the creplte and lazar then to a Philosopher, mary quoth he, because they hope sooner to be a cripple or lazar then to be a Philosopher, that is, a lover of wisdom & truth. Now why have ye so vehemently inveighed against the true preachers of Christ, and the truth of his spousess our mother the church, and have extolled the false ministers of Antichrist and the ministry of his harlot the malignant church? Speak Diogenes, speak. It is, because they sooner hoop to be still the false ministers of antichrist, then at any time the faithful preachers of Christ: sooner to go to dwell in hell with the devil for heresy: then to reign in heaven with god, for true religion. Well said Diogenes, and by promise I must tell the next cause. I have read of an unskilful Painter, who having painted on a time in a table home lie and very evil favouredly, a company of croinge cocks, and being privy of his own ignorance, he commanded his hoy to drive out all the poultry out of the house and that in no wise any lively Cock should come night the place, where the table with his painted cocks stood, lest the beholder or bier by comparison and collation of them together, might easily deprehend the gross and rude ignorance of the Painter, and so hinder the utterance of his ware. So, beware said our preachers beware of these papists, beware of their Sophistry, hearken not to them. Keep not company with them. Try, fie on them and let them go. Wherefore? The painter hath told the cause. They were privy of their own wicked ignorance. For they feared, & I am out of doubt, that if ye had truly conferred their doctrine and lives with the doctrine and lives of the other good and godly teachers, which they called papists: if ye had quietly and diligently with indifferency of mind weighed well what they have either said in pulpit or written in books: ye had long agone perceived the blind and gross ignorance of your guides, Ye had eslie found out their treachery, craft and falsehood: ye had soon tried that all their gay painted wart, was but bumling and fumbling peltrie, and not (as they made you believe) faithful religion, but deceitful delusion, not witty writing, but wily wresting of well written truth, not truethfull preaching, but ruthful breaking of all christian orders, not right reformation of things amiss, but denellishe deformation of things that were well, & to be short not repairing, but impairing of the catholic faith. Alas most dear countrymen that ever ye should be somuch bewitched by that devilish harlot that for her whigge & whey ye should thus leave the nourishing milk of your loving mothers breasts, for the dirty poudle of her unclean pits which bringeth death, ye should forsake the clean fountain and well of your mother, where he●s springeth the water of life. O alas dear friends ye have greatly hazarded the wealth of your souls, ye have heaped the burning coals of vengeance upon your own heads: ye have utterly cast yourselves away for ever, to be tormented body & soul amongst the foul devils of hell in fire everlasting, if upon this calling ye repent not, and make hast homeward into the bosom of your loving mother. Ye have been often called, and few of you have regarded. What piteous plagues, what marvelous miseries, have not you seen and most of you felt, sins ye left the unity of the universal church? And were they not all as Prophets sent amongst you to put you in remembrance that ye were from home, that ye were out of the favour of god? What desperation hath there been among you? how many of you now of late years, have died desperate of God's mercy? how many have cast away themselves with their own violente hands? And was not all this suffered to let you understand, that ye were become disobedient children to your good mother? that ye were no longer membres of that lively body? can the child despair of the father's mercy, as long as he is obedient to the mother? Can he despair to be saved by Christ, that is a member of his body? no, no. Thus mercifully by divers means GOD bouchesafed to call you home again into his dear spousess lap, into your tender mother's arms. But it hath not moved your stony and stouborne hearts. Now again of his mesureles mercy he calleth you. And out of doubt this is the last call, this is the last sound of the trumpet. If ye come not now home at this call, it is to be feared, lest he will exclude you out for ever, and you that would not come upon so many callings, shallbe bidden go at one commandment Maledicti in ignem aternum, accursed into fire everlasting. Ye have been called diversly by divers and marvelous plagues, and yet ye come not. Now last of all he calleth you by a more gentle mean, by his true elect mary our most noble and godly Queen. Whom his inscrutable providence hath preserved of a special purpose no doubt, that by her he might restore his true church, of late years miserably vexed. And by her last of all, call you home into the fold, that have long strayed as lost sheep. She remembering therefore whose ministress she is, doth not slack to execute her office. Clamat virgo, Angli, surgite, sponsus adest. The faithful and heavenly virgin crieth earnestly unto you, O my loving subictes of England, O dear beloved people, arise arise, come & accompany the spousess of Christ our loving mother, for the spouse cometh. If ye be not of her train, if ye be not of her family, the Spouse will not know you: the Spouse Christ will not admit you where he hath to do. If ye be not one with the spousess, the spouse & you must needs be two. The spouse and the spousess shallbe one in heaven, you and the devil shalde one in hell. Wherefore arise, arise I say. Come home come home. ytare so lovingly called. Who calleth you? god calleth you. Whose vengeance you cannot escape, if you come not, if this last call bring you not home. Your creator calleth you, whose wilis to save what he hath made. The lord of mercy calleth you, who by so many ways letteth not to seek the lost sheep, in whose recovery he more rejoiceth, then in the havitige of ninety and nine.  
Thus God, the creator, and lord of mercy most gently and lovingly calleth you. By whom? by many messengers, and now last of all by a famous Mary, whose merits and mercy towards you all, might move you all to come: by an heavenly maid, whose integrity of life and constancy of faith, aught to persuade you all to come willingly: by a mighty Queen, whose authority might compel you all, to come with syede. whether to come? home, in to your mother's lap, where lacketh no comfort, no consolation, no heavenly pleasure. With her, ye shall have all, being once made members of him that is all in al. At home with her, you shall have assurance of life, that caunot die: of inheritance, that shall not quail: of bliss that cannot end: eternally to continued in heaven with God. If ye tarry still from home, what shall you have? out of all doubt, ye shallbe assured of bitter death, of perpetual servitude, of unspeakable torments everlasting to endure in hell amongst devils. Tan neither so great benefits persuade you to come home, neither so great displeasures weary you to wandre from home? were ye so lightly carried from home by the devil your enemy, that ye might be lost: and are ye now so hardly perswated to turn, when god your redeiner calleth you, by so many loving ways that ye might be saved? Shall I call you men that wilfully run into confusion, which the untesonable beasts would not? Shall I call you christians that so oft and so lovingly called, choose rather to follow Antichrist to hell, than christ to heaven? shall I call you English subjects, that so little regard the trumpet of your sovereign Lady? Is it so hard to persuade men, (which should have reason,) to choose rather life then death, rather pleasure then pain? Is it so hard to persuade christians to follow rather God than the devil, rather to reign in heaven then to suffer in hell? Is it so hard to pecswade English hearts, to obey so noble a Queen, so godly a Mary, so heavenly a virgin, calling you home in such loving wife, where ye may have rest and quietness, that have been tossed with so many miseries? where ye may have remedy of so many pestilent sores, and ulceres, wherewith your souls are infected? Come, come, loving country men. For the passion of Christ make haste and come. Be not slack in coming, that made so great haste in going. Behold your loving mothers arms are open to receive you, her bosom unlaced▪ her breasts bare to feed you with the sweet milk of true knowledge, although ye have ungently dealt with her in forsaking her. Yet come I say and humbly submit yourselves unto her, and she will lovingly receive you. She will forget and forgive all unkindness past, and she will deliver you from so many evils, perils, and dangers, that ye are in. She can and will, and without her, there is no other to be looked for, but utter confusion. If ye will not believe the truth uttered in words, yet credit the effect expressed by example. When the raging waters had overwhelmed the whole earth, and drowned man & beast and all that was, who then was saved, but Noah & seven with him? What did the Ark prefigure unto us? No doubt the catholic church of Christ, which doth regenerate you to God, and delivereth all that abide in her from the peril and danger of hell & the devil. Ad quam confugiunt omnes in omni pressura & in omni tribulatione sua. Unto the Ark of which catholic church saith saint Austen all do resort for succour in all persecution, misery and trouble. Ye cannot conceive dear friends the great comfort, consolation, and safeguard, that is with in this church, because your heads are so heavy with new fantassticall errors. Ye are so drowsy and so blind in the dead sleep of ignorance. But if ye would awake out of that dead sleep and see the truth, than no doubt but ye would think with me & say with waking jacob. Verè hic est domus dci, & porta coeli. id est. In deed this is the house of God, and the gate of heaven. For be out of doubt, if ye he not of this house. ye cannot entre into heaven, where God reigneth. If ye keep not your selves within the Ark of this universal church, ye cannot avoid destruction: Ye must needs perish body and soul, Wherefore loving friends, if you desire to be saved, & to reign with Christ, be at home with his spousess. If ye louge to inherit as the children of our heavenly father, despice not the doctrine of our mother the catholic church. If ye long to drink the lively water that springeth into everlasting life, resort home to the clear fountains of your kind mother the church, and abandon the company of heretics. Leave their broken and unclean cesterues, which can hold no water, but poudle & miere. For brief, if ye desire to worship God rightly, and to walk in this true religion according to his most holy will & pleasure, then stagger not to embrace and follow the old religion, newly recovered and set forth by our heavenly and virtuous maiden Queen. For be out of doubt there is nothing in this religion, but what the scriptures of God have occasioned, the heavenly spirit hath suggested, our true mother the catholic church hath authorized, the holy & learned fathers of all Christendom have set forth, the consent of many general counsels hath confirmed, the long succession and continuance hath approved to be most true sincere and perfect. O most dear beloved friends be not ashamed to repent, wherein the Angels of heaven will rejoice. Be not ashamed to arise that have so shamefully fallen. Be not ashamed to come home to your mother the church, sith she is not ashamed to receive you. Think it not vileness to forsake the society of heretics, that ye may be made the children of God. Think it no folly to twine your selves out of the arms of an harlot, which will gripe you to death, that ye may sit in the lap of so tender a mother, which will cherish you into life everlasting. Well it is time I see to break of, for I have exceeded the just measure of a Preface. And yet am I loath to leave. Blame me not though I cannot observe measure in my talk to you, towards whom my love & hearty affection knoweth no mean. And though I am in doubt how you shall like my doings, yet be ye out of all doubt I have done the same of a great zeal, and most friendly affection towards you all. And I protest before God I only seek thereby your soul's health. Neither have I written this to shame you, but as my dear beloved brethren I warn you and call you into the fellowship of the son of God jesus Christ our lord. Wherein if I ought prevail, well is it with me, but much better with you. Here I will leave & give place to holy Vincent. Too whom I beseech you heartily give attentive ear, and willing heart to understand his counsels, and no doubt but ye shallbe glad thereof. The blessed God in perfit Trinity direct your hearts & ways.   

The book  
THE Scripture saying and admonishing: Demand of thy fathers, 
Deu xxxi  and they will tell thee: Inquire of thine ancestors, and they will show thee: Likewise, Apply thine ears un to the words of the wise: 
Prouer. iii  Again, My son forget not my sayings, let thy heart keep my words: It seemeth unto me that am of all the servants of God the very basest Pilgrim, a matter well worth the travel, and like through God's grace to profit very much, if I should comprise together in writing all such godly, comfortable, and wholesome precepts and counsels, as I have faithfully received of the fathers, concerning the true and catholic faith. A work no doubt right necessary for mine own infirmity, having thereby prompt and ready, that might through daily reading, repair and help the weakness of my memory. Unto which enterprise, not the fruit only of the self work hath moved me, but also the just consideration of time, and opportunity of place, have and do vehemently encourage me to attempt the same. 
Time.  Time I say, for time we see passeth away irrevocablye, suatching with it man and all humane & worldly things. Wherefore sitting it is, that we of time catch also somewhat, that might in time advantage us into life lasting beyond time. And at this time especially, when both a certain terrible expectation of God's fearful judgement, now imminent and approaching very nigh at hand, exactethe in us a more fervent study towards his religion: and also the subtlety and craft of new fangled heretics needeth now great care, watch, and diligence.  
The place I say, 
Place.  because sequestratinge and dividing me from the frequency and haunt of Cities and Towns, I have bestowed myself in an out small village, and in a Monastery where, without great let or hindrance, that may be accomplished which the Psalm speaketh of: Vacate & videte quoniam ego sum deus.  
Moreover the consideration of my purpose agrieth hereto well. For whereas once I was tossed with divers and boisterous waves of the secular traffyque, at length Christ being my helper, I arrived unto the port of religion, a most sure haven for all men: that there pulling down the comb of pride and vanity, and applying myself to please God with the sacrifice of Christian humility, I might happily avoid not only the wrekes and troubles of this present life, but the inquencheable flames also of the world hereafter.  
But now I shall in the name our lord, set upon the matter purposed. That is, to describe and set forth such good lessons, as by tradition are derived, by writing are left unto us from our ancestors & forefathers: desiring to be accepted rather as reporter thereof, then presuming to seem author of the same. And further, I shall observe this order in writing: not all, but of all the most necessary matters to gather and rehearse, and that not in fine and piked phrase, but in facile and common speech: so that the most part may seem rather signified, than explicated: rather sleight lie touched, then exactly discussed. I leave the flourishing, curious, and painted manner of endicting to other, which either upon confidence of their wits, or respect of duty or office, attempt the like enterprise. As for me, I intend nothing else, but to provide unto myself, and for mine own singular use, a bill of remembrance, as it were, against oblivion: whereby memory mought be helped, which I feel now to decay in me. And yet I shall endeavour with Gods help to amend, and daily enlarge the same: as my leisure and opportunity shall serve, to recognize and recount such things as I have learned. And this to this end I say, that if this my treatise (which I make for myself only) escape my hands, and hap to light into the hands of other: that then they carp not, or rashly disprove any thing therein contained, whereof is promised a reformation and amendment. Now therefore to come to the matter itself) I have with great study and earnest diligence, many times sought, and that of very many godly and learned men, how and by what certain and general rule I might try and thoroughly discern the verity of the catholic faith, from the falsehood of wicked heresy, the true preacher of Christ, from the false minister of antichrist. And I have received of them all, at all times this one only answer: that whether I, 
A rule.  or any other man would perfitly know, and perceive the treachery, falsehood, 〈…〉  
Wherefore it is very necessary for the avoiding so great dangers of divers errors & doubts, that the line of the Prophetical and Apostolical scripture, be drawn and directed along, according to the rule and exposition of the catholic church. Likewise in the catholic church we ought seriously to regard and take heed, that we faithfully hold that, which is every where, always, and of algenerally received, observed, and belived: for that is properly catholic: 
Catholic.  as by the Etymology of the term (catholic) doth appear, which comprehendethe all universally. And this shall we do, 
Universality. Ancienty. Consent.  if we ensue and follow the universality, the ancienty, & the consent of the church. These three points, he must firmly hold that willbe counted catholic, and desireth to continue in the faith of the catholic church, with out which there is no salvation. Of these three points I shall teach as I have learned. And touching the first, we shall not miss to follow the universality, if we heartily confess & acknowledge that faith to be the true christian faith, which the universal Church throughout the whole world doth confess and acknowledge. touching the second, we shall assuredly follow the ancienty, if we stray not from the censures and judgements of the ancient, holy, and catholic fathers. Touching the third, we shall rightly follow the consent and unity, if in that antiquity we admit, embrace and allow the difinitions, judgements, and censures, of all or the most part of the said holy fathers. Now what shall the catholic Christian man do, if any one particle of the church, hath divided if self from the communion of the universal faith? What else should he do, but prefer the health & safety of the whole body, before the corrupt and pestiferous member? What if some new contagion invade the church, and laboureth to commaculate and corrupt, not a parcel only, but a whole congregation? Then let him cleave to antiquity: which cannot be seduced by any craft of novelty. What if in the self same antiquity, we shall try that two or three, yea whole cities and pro vinces have erred? Then in any wise, he ought to prefer before the rashness, temerity & ignorance of a few, that decrees & determinations of an universal counsel. What if no such decrees of any universal counsel can be found in some case, as some such may befall? Then shall he diligently confer, search, and consider the books and monuments of the ancient fathers of the church, and receive their judgements. Which, although they were neither of one place, neither of one time, yet are one in the communion and faith of one catholic church. And what soever these sages with one consent, manifestly have defended, written, and taught, the same ought he believe without all doubt. For the better understanding of that which I have said, I will set forth the same one after an other by examples, and declare than more at large, lest whiles I study to be short, I slenderly pass over the weight of the matter. In the time of Donate that heretic, 
Donate.  of whom such as maintain his heresies be called Donatists, what time a great part of Africa had tumbled themselves headlong into the gulf of the pernicious errors of the said Donate: and forgetting their religion and profession, preferred the cursed and blasphemous temerity of one vain man, before the unity of the church: then (through Africa) such as detested that profane schism, & adhered fast to the uniform consent of Christ's universal church, they only of them all mought be said unto their posterity leaving a special form how hereafter the wisdom of all universally, aught more to be esteemed then the madness of a few singular persons, in any weighty matter concerning our faith.  
Likewise what time the pestilent poison of the Arrians, 
Arrians.  had infected, not one portion, but almost the whole world: in so much that in manner all the bishops of the Latin church, partly by force, partly by craft circumvented, were wonderouslie perplexed and amazed, what were best to be done & followed in so great confusion of matters: Then whosoever was the true worshipper and lover of God, the same was not infected with the skorfe of that filthy contagion: but preferred the ancient faith, and unity of Christ's universal church, before the new forged treachery and falsehood of certain singular new fangled harebrains. And what calamity, how great misery doth ensue innovation of religion, & the bringing in of such newefanglenes, contrary to the unity of the catholic church: it is most clear and very evident, by that which followed in the time of these Arrians. For then all kind of things both great and small went to wrack: affinities, cognations, amities, houses, and families were divided, yea whole cities, peoples, provinces, nations: And finally the whole Empire of Rome was merueilouslye distourbed. For when that profane novelty of the Arrians, as it were some Bellona or infernal fury (the Emperor himself being first bewitched withal) had ones brought all the heads and nobles of the court in subjection unto that new law: sessed not after to disturb, vex, and confound all manner of things, both private and public, holy and profane: without discrepaunce of good and bad, to disquiet and hurt whom she listed, and how she liked. Then were wives violated, widows desolated, virgins deflowered, monasteries suppressed, clerks persecuted, deacons buffeted, priests hated, them were gales, prisons, & dungeons stuffed full of good and godly men, of whom some were banished from cities and towns, and compelled among wild beasts, caves, and rocks, in deserts, in great need, famine, and thirst to end their miserable life. Such misery doth certainly ensue and follow, whensoever for the heavenly doctrine, humane superstitions are brought in: when well gounded antiquity, is undermined through wicked novelty: when the orders and institutions of our elders, are violated: the decrees of the father's broken: the definitions of our ancestors neglected: when the pernicious desire of newefangled curiosity, keepeth not itself within the commendable limits of the sacred and incorrupt antiquity. Some perchance will think that I speak this of affection and hatred, that I bear to innovations. Whosoever thinketh so, let him at lest wise give credit to s. Ambrose in this behalf, 
S. Ambrose  who in his second book unto Themperor Gratian, deploring and lamenting the cruel bitterness of that time writeth, in this wise.  
O almighty god we have now sufficiently purged and cleansed the slaughter of thy confessors, the murder of thy ministers, the wickedness of so great impiety, with our blood and with our destruction. Thou hast now sufficiently declared, that they cannot be saved, which have violated & broken thy catholic faith. Likewise in the third book of the same work. Let us observe therefore (saith S. Ambrose) the precepts of th'elders, let us beware through presumptuous temerity, to violate the seals of our inheritance. The fast sealed book of the prophet, nor thy seniors, nor the powers, nor the Angels, ne archangels durst unseal. To Christ only was the prerogative reserved to open the same. The book of Apostolic fathers, who of us dare open, being sealed by so many confessors, and hallowed with the blood of so many godly martyrs? They were holy confessors and martyrs, how may we dense their faith, whose victory we commend? Yea plainly (holy S. Ambrose) we commend and greatly allow them. For who is so mad, who so evil disposed, that wisheth not to trace and follow their steps, (all if he cannot overtake them) whom no violence, no cruelty, no kind of death could terrify: whom no allurements of worldly felicity, no hope of life, no desire of liberty, no flattery of friendship could withhold from the defence of the faith which their ancestors had? Whom I say our heavenly lord for their constancy in the ancient faith, judged worthy, by whom his divine majesty might restore his churches, being grievously mangled: revive and quicken up the spirits of well disposed people, merueilouslye discomforted: set up and restore again the holy order of his priesthood, being trod under foot: and by whom finally his inscrutable providence mought with the blood of so innocent martyrs, cleanse the people being pitiouslye defiled with the stinking froth of dangerous heresies. And with the plentiful tears of so godly by shops, wash clean away and utterly deface such newefangled, not properly writings, but rather wrestinges of well written verities. And so revoke almost the whole world from pestilent heresies, unto the most certain truth of his word: from altering novelty, unto the sound and constant ancienty: from newetangled fantasies, unto the approved judgement of his catholic Church. But in this heavenly constancy, this is to be noted and earnestly to be considered of us, that in the ancienty of the Church, they defended not any one singular part, but the catholic, that is to wit, the universal faith universally received. Neither is it leeful to think, that such and so many sage and learned fathers would with such constancy affirm, maintain and defend the dreaines of one or two persons, 
A rule.  or would for the fantastical conspiracy, as it were, of one small province contend even to death. But they embracing and faithfully ensuing the decrees, censures, and definitions of all the ministers of the holy Church, and of the apostolic verity, had rather to deliver their bodies unto most cruel torments, then to be delivered from the ancient belief: rather to be overthrown by their enemies to death, them to give over their catholic faith: whereby they should lose the hope of life at God's hands. Thus losing all to win Christ, suffering themselves willingly to be overcome of all, that truth might overcome by them: they have pourchaced unto their name such inestunable glory, that they be most rightly reputed and accounted, not only confessors, but the princes and chief heads of all other confessors and Martyrs.  
Wherefore this divine and heavenvly example of these blessed fathers, aught to be a special precedent unto all & singular Catholic men, worthy in continual meditation to be recorded, who in manner of the sevenfolde candlestick, braushing which the sevenfold light of the heavenly spirit, have foreshowen unto all their posterity, a very manifest and clear form, how hereafter in all uproars of vain errors, the unadvised temerity of fantastical innovation ought to be repressed & utterly to be suppressed by the authority of holy An tiquitie, and by the force of the universal consent of Christ his church. This hath not been strange amongs the fathers of the Church. For evermore the holier, the better disposed any have been, the more earnest, prompt and ready he hath been always to withstand new inventions. Examples hereof are plenty. But to avoid tediousness I will pass over many, & only recite one, whereby it may be evident unto all, with how great care, study, and contention the blessed succession of the Apostles have at all times defended the integrity of the religion once allowed & received, by the consent of the universal Church. 
Agrippinus  So it was therefore that Agrippinus bishop of Carthage first of all other thought good to be rebaptized, contrary to the canon and rule left by the Apostles, contrary to the custom or order of the elders, contrary to the general consent of the Clergy. Which presumption of his, raised up so much mischief, that thereby was given not only matter of factious sacrilege to Heretics, but also to certain catholics occasion of error.  
How be it on every side each good man withstod it earnestly. 
Stephen.  But Stephen of honourable memory than bishop of Rome, with certain other godly men most vehemently of all other did resist that fantasy of Agrippinus. And in an Epistle sent unto Africa upon that occasion, he ordained that nothing ought to be altered or renewed, but all things to be observed and kept as they were by tradition left. For that holy and prudent father well perceived, that there was not the true religion, where all things are not received in like faith of the children, as they were left of the fathers: where we be not led by religion, but we lead religion whether we like. And this is the property of christian sobrutie, and gravity not to devise new sects and fashions for his posterity, but with all his power to observe the old and wholesome laws received of antiquity. What was then the end of that business raised by Agrippinus? Forsooth the usual and tofore observed, the ancient custom was retained: the new devise utterly refused.  
But ye will say perchance, 
Note.  that such men lack power and learning to defend their new devised opinions. Yea they were so excellent in wit, so stowing in eloquence, and so many in numbered: again they had so great likelihood of truth, and brought so many sentences of the scriptures for their purpose (but wrongfully understanded) that assuredly they could by no means have been overmated, had not their matters quailed in themselves, as most untrue and contrary to the will of God.  
To be short, what shall I say of the decrees passed in the counsel kept by certain in Africa. How did God favour the same? Were not all things therein done, accounted as dreams, abolished as fables, abrogated and utterly refused as untrue and contrary to the catholic faith? And O wondered turn and marvelous conversion. The first authors of the same opinion are reputed catho like: and the followers of the same are judged heretics.  
The masters be absolved, and the disciples be condemned. The writers of the books, out of which they falsely forged their opinion, are made the children of the heavenly kingdom: and the avouchers burn in hell. For who is so mad that doubteth, but that so blessed light of all holy martyrs and bishops S. Cyprian, 
S. Cyprian  and his fellowship, do raigne-everlastinglye with jesus Christ in heaven? Again who is so devilish and wicked to denay, that the Donatists, and other like heretics, that brag that they were led by the counsel and authority of the said S. Cyprian to rebaptize, burn with their graundesyre the devil everlastingly in hell? And surely it seemeth unto me that, that counsel in Africa was promulgate and setforth even by the providence and will of God: thereby to detect and disclose the shameful craft of such hellish heretics, whose wicked fashion is (when they intend to patch up an heresy in an other man's name) to induce the books of such ancient writers (in that point darkly penned and left unto us) which for the obscurity and darkness thereof, might serve as it were for the maintenance of their treachery, falsehood and heresy. And so they might seem not to be the first, nor the only authors of such opinion. Whose wickedness in this point. I judge worthy double hatred.  
first because they fear not to quaff the poison of heresy, & to open the gap of damnable error unto other. secondly for that they slanderously renew the memory of holy men in such matter, and as it were with their profane hand, do fan abroad into the air the ashes, which were well raked up, reviving that (not without diffamation) which were better to be buried in perpetual silence. Herein they leappe not one inch from their grandsire Cham. 
Cham.  who not only vouchsafed not to cover the naked membres of his natural father Noah, 
Noe.  but also showed other of it to laugh at. Wherein he so much transgressed the reverence due to the parents, and somuch thereby displeased God, that he and his posterity were cursed for his fault. And his brethren blessed by the mouth of God, who would neither see the nakedness of their reverend father, neither permit other to see it. For turnig their backs towards him (as it is written) they covered him. Which their fact doth let us tunderstand, that they did neither allow, ne yet be wraie the fault of the holy man their father. And therefore they and their posterity were rewarded with the blessed benediction of God. But now let us return to our purpose. We ought therefore I say greatly to fear, and to dread the danger and punishment of altering the faith, and violating the ancient religion. From which temerous enterprise, as well the doctrine of ecclesiastical constitution doth fear us, as the censure of Apostolic authority doth terrify us. It is well known, how greatly, how severely, and with what vehemency blessed saint Paul doth invaighe against such, as with marvelous lightness were alured from him, by whom they were called into the grace of Christ and his true Gospel: and had heaped unto them a numbered of masters according to their desire and lust: turning away their care from the verity, giving themselves up to fables, having damnation.  
What were they that went from their first professed faith? Such as those deceived, of whom the same Apostle writeth unto his brethren at Rome, saying. 
Ro. xvi.  I beseech you brethren mark well them, which sow division and give occasions of evil, contrary to the doctrine which ye have learned, and avoid them. For such serve not Christ our lord, but their own bellies: and with sweet preaching and flattering words, they deceive and seduce the hearts of the innocent people: 
two. Ty. iii.  which enter into houses and bring into bondage women laden with sin: which women be led with divers lusts, ever learning and never able to come to the knowledge of the truth. They are men full of vain talk and deceivers, which subvert all houses, and teach for lucre sake, such kind of doctrine, as they ought not to teach. They be men of corrupt minds & lewd corcerning the faith, proud hearted, & ignorant: yet do they busy themselves in questions and contentions of words. 
〈◊〉 Ty. iiii.  They are destitute of the truth, judging gains to be holiness. Also they as idle persons do learn to compass about houses. They be not only idle, but also full of words, and very curious, speaking such things as they ought not. which repelling a good conscience, have erred concerning the faith. whose profane and vain talk availeth much to impiety, & their speech creepeth forth as the canker. But it is well that is written of them also in the scripture. But they shall prevail no longer, 
two. Tim. iii.  for their madness shallbe made manifest unto all men, as theirs also was.  
When therefore the like wandering from province to province, from town to town, and carrying with them sale errors about, had come also to the Galathians: and when the Galathians after that they had heard of them, being now as it were glutted & wearied with the truth, removing from them the comfortable food of the Apostolic and Catholic doctrine, delighted themselves with the drags and filths of that heretical novelty: S. Paul did so execute his Apostolical authority, that with great severity he thus decreed. Although (sayeth he) either we, or an Angel from heaven, preacheth unto you any other gospel than we have preached, accursed be he. What is that, which he sayeth (although we)? Why doth he not say rather although I? It is to say, although Peter, Andrew or john also, & finally although the hole company of the Apostles preach unto you any other Gospel, than we have preached unto you accursed be he or they. This is a fearful sentence, that for the affirming and stablishing of the first faith, he neither favoureth himself nor any other of th'apostles. But this is a small matter. He sayeth further. Although an Angel from heaven preach any other gospel than we have preached unto you, accursed be he. It sufficed not blessed S. Paul, for the retention of the faith once taught & preached, to remember the nature of man's condition, unless he had comprehended therein also the Angelical excellency. Foralthouh we (sayeth he) or an Angel from heaven. etc. Not because the holy and heavenly angels can now sin. But this is his meaning. If it may be (sayeth he) that which can not be. Whosoever he be that shall attempt to change and alter the faith once taught and received accursed be he. But S. Paul may seem to some perchance, rather to have said this of some human affection, then of any godly counsel and consideration to have decreed it. God forbid that we should so think of S. Paul. For it followeth, and the same he eftsoons doth inculcate very earnestly with this iteration. As I have said tofore (sayeth he) I say now again, if any shall preach any other Gospel unto you, then that which ye have received, accursed be he. He said not if any shall teach other doctrine than such as ye have received blessed be he, let him be allowed & received, but let high be (saith he) Anathema, that is to say let him be separated, segregated & excluded as one accursed, lest the dangerous inffection of one corrupt sheep, may poison and infect, the sound flock of Christ with his venomous permixtion & company. But some may say, that these S. Paul's precepts were only given to the Galathians, and to none other. Then also it should follow that other things set forth in the same epistle, were commanded unto the Galathians only and to none other. As that. Si vivimus spiritu, spíritu ambus lemus. etc. that is: if we live by the spirit, let us walk in the spirit. Let us not be made desirous of vain glory, provoking one an other, envying one an other. And so forth, as followeth. But if this be absurd to grant, & if all things there expressed by saint Paul, were commanded unto all indifferently, then aswell the counsel & warning concerning faith, as those precepts of manners in like sort pertain unto al. And as it is not lawful for any person to provoke or envy one an other, so it may not be lawful for any to allow and follow any other doctrine than such as the Catholic church doth universally preach: And if that, which then was commanded (as, if any teach you other doctrine than such as hath been taught you, let him be accursed) be not now commanded, which there he sayeth in like sort. Dico autem, spiritu ambulate, et desiderium carnis non perficietis. I say walk in the spirit, and fulfil not the lust and desire of the flesh. But if it be wicked and also pernicious so to believe, then necessarily it followeth, that as these rules touching manners ought to be observed of all ages, even so the other precepts concerning the holy faith the are commanded unto all men of all ages: as that nothyuge aught to be innovated or altered. Wherefore neither hath it been lawful, neither is it lawful at any time, to teach other doctrine unto the catholic christians, then hath already been allowed & received. Shall it then be lawful or no, to accurse them which presume to inayntayne or teach any other doctrine, then that which hath been received, taught, and believed? Verily it hath been ever lawful, it is always lawful, it shall evermore be necessary and lawful. Then for asmuch as it is so, is there any of such boldness, that dare teach any contrary doctrine to that, which the universal Church hath taught? Is there any of such lightness, that is so mad to receive any other then that, which the church hath received? Yea, although S. Paul cry and cry again. Although (I say) that blessed vessel of election, that heavenly master of gentiles, that sounding trumpet of apostles, that noble crier of the earth, and skilful of the heavens: although, I say, he do cry to all at all times, and every where, never somuch, never so oft, never so vehemently, accursed be he, that teacheth any new opinion, yet behold how these frogs, these wretched gnats, the Pelagians, anabaptists, and other like heretics reclaim still to the contrary, and that to the catholics, saying. We being your authors, leaders, and teachers, condemn that which ye have allowed, and allow that, which ye have condemned. Away with your old faith, with your elders institutions, your ancestors decrees, away with them all: and for them receive and embrace (wot ye what)? Verily such gear, as not only may not be avouched, but neither yet also refelled or named without danger. Me thick I here some say. Sir if no innovations may be admitted, how is it that many times many excellent persons constituted and appointed in the church, are permitted by the will of God, to setforth new matters unto the people? This is a good question, and worthy with much diligence, and at large to be considered. Whereunto I shall not shape any answer of mine own wit, but use the authority of the heavenly scripture, & cleave to the counsel and censure of the holy church. Let us hear therefore godly Moses, let him declare unto us, why learned men & such as for the gift of knowledge were called Prophets by the Apostle, are permitted now and then, to bring forth new opinions and sects, which the old testament calleth under allegory: strange Gods, because such new sects are no otherwise observed and favoured of heretics, them the Gentiles did observe and favour their Gods. This blessed Moses therefore, writeth in the Deuteronomie in this wise. 
Moses  If a Prophet shall rise among you, or any shall say, that he hath seen a dream, that is to wit, a master constitute in the church, whom the hearers believe to teach by some revelation: what then? And shall (saith Moses') foresaie asigne, or portent, and it shall happen as he hath spoken: This is meaned no doubt by a master of so great knowledge, as might seem to his disciples and hearers, not only to foreknow mean & human things, but also such matters as are above man, much like were (as their disciples brag of them) Valentinus, Donatus, Apollinaris, and other of the same here. It followeth in Moses. And shall say unto you: go we and let us follow strange Gods, which you know not and let us serve them. what be these strange Gods, but only strange errors, Which thou knowest not: that are new, not heard of afore? Let us serve them. What is that? Let us believe and follow them. What then? Thou shalt not hear (saith Moses') The words of that Prophet or dreamer. And wherefore I pray you? Is not that forbidden to be taught, which is forbidden to be heard? May not the hearing thereof be suffered, the teaching whereof is not forbidden? Because (saith Moses') the lord your GOD tempteth you, that it may be manifest whether ye love him or not, with all your heart, and with all your soul. It is manifest and clear as the day to what end the providence of God doth some times permit certain masters and censors of his chucrh to err, and in their erring to imagine and teach fresh ware, new toys contrary to the ancient custom of the catholic church. It is (saith Moses') that thereby the Lord your GOD may tempt you. And doubtless this is a great temptation: when he whom thou judgest a Prophet, whom thou esteemest a disciple of Prophets, whom thou thinkest a true and faithful teacher of verity, whom thou dost embrace with all reverence, doth suddenly slip into dangerous error, and privily teacheth falsehood, which thou canst not easily deprehend, that art led with the foreiudgement of the ancient censure: and hardly mayest thou condemn them, in whom affection hath blinded the.  
Hear perchance some requireth, that I explain these things avouched in the words of holy Moses, by some ecclesiastical examples. It is a just request, and unworthy to be neglected. What temptation was that, trow ye, when that unhappy Nestorius suddenly of a sheep being made a wolf, 
●estorius.  began to rend & tear the flock of Christ? Yea when even they, whose blood he sucked, yet believed him to be a sheep, whereby they were the readier prey unto him. For who would not hardly believe, that he were in error, whom they saw elected and chosen with so great judgement of the temporal Empire, so greatly favoured and reverenced of the spiritual clergy: who with much commendation of holy men, with great favour of the people, was daily celebrated, and did openly preach and teach the holy scriptures, and so earnestly confuted the dangerous and pestilent errors of the jews and Gentiles? Who would not think but this were a right fellow, and that he taught, preached and thought rightly in all points? For to th'end he might make away for his heresy to take place, he inveighed earnestly against the blasphemies of all other heresies. But this is it that Moses said. The lord your GOD tempteth you, if you love him or nor. And to let pass Nestorius in whom always moor admiration was, them profit: greater fame than experience: whom in the conceit of the multitude rather the favour and fancy of men had made great, then the grace of god, let us recite other, which being of great knowledge and diligence, were therefore no small temptation unto the catholic folk. As amongst the Hungarians was one Photinus, 
Photinus.  that tempted the congregation of Syrma. Who afterward that he was admitted into the holy order of priesthood, and had there ministered a while, as a true catholic man: suddenly (as that false prophet or Dreamer whom Moses speaketh of) he began to persuade the people of God committed unto him, to follow strange Gods. That is to say strange opinions, which they knew not before. And as that is common, so is this very pernicious, when to the setting forth of such strange errors, there lack no colour of schools, no apparel of Rhetoric, no help of knowledge, as this Photinus lacked not. For he was a man by wit able to do asmuch as any: in all kind of knowledge excellent: for pleasant and sweet pronunciation inferior to none. Who copiously and weyghtely disputed and wrote in both tongues, as is manifest by his books, which he made and penned as well in the Greek tongue as also the latin tongue. But happily the flock of Christ committed unto him, being very vigilant and wary, for and concerning the catholic faith, remembered quickly the watch word given tofore by Moses: and although they wondered at the eloquence of their Prophet, and Pastor: yet were they well wary of the temptation. For whom they afore followed as the bell-wether of their flock: now they avoid and fly from him as a ravening wolf.  
Likewise the example not of Photinus only, 
Photinus. Apollinaris  but of Apollinaris also, may well teach us what great peril ensueth of the ecclesiastical temptation: and so warn and provoke us, with the more earnest diligence to observe, hold, and follow the catholic faith universally taught and received. For this Apollinaris had with such fetches so entangled his hearers, with such insoluble arguments, and so cumbered their wits: that th'authority of the church leading them one way, the custom and practice of their preacher drawing them another way, they were all amazed and in doubt what they might stand to, and which way they might take, and follow. Neither was Appollinaris such one, as might easily be contemned. Yea, he was so worthy a man, and of such estimation, as in most things mought very quickly be credited. For who was more excellent in finesse of wit than he? Who worthy either for diligence or knowledge to be conferred with him? How many heresies in how many volumes he hath expressed, how many errors contrary and iniutious to the faith he hath confuted, I need not declare. That most noble work containing thirty books in numbered, may suffice for the declaration thereof, wherein he confoundeth mightily the frantic brabblings & fond cavillations of Porphyry, with a great heap of proofs. It were a tedious business to recite all the works that he made: wherein he showed himself to be so excellent a clerk, as might worthily be thought equal to the chief builders of Christ his church: had he not through profane lust of heretical novelty, imagined that new-fangled error, wherewith as with the poison of a running lepry, so defiled he the rest of his doings, with from thencefurth his doctrine was thought and accounted rather to be ecclesiastical temptation, then spiritual edification. Here it may be required at my hands, that I declare their heresies, whom I have above remembered for heretics, that is: the heresies of Nestorius, Apollinaris, & Photinus. How be it this appertaineth not to the purpose, which now is in hand. For my purpose is not to recite all their errors, but to produce the examples of a few, whereby that may be evidently and clearly demonstrated unto you, which Moses sayeth: that if at any time any master of the Clergy, yea, and he even a Prophet in expounding the mysteries of the Prophets, attempteth to bring any new opinion into the church, ye may know that the providence of God, then suffered you to be tempted. I shall not let, notwithstanding, in discurse briefly to disclose the errors of the afore said men. And I will first begin with Photinus. Whose sect is this. 
Photinus.  He sayeth that God is but a single and solitary person, and that he must be confessed after the manner of the jews. He denaieth the Trinity and thinketh to be no person either of the son or of the holy ghost. He affirmeth Christ to be only man, & that he took his beginning of mary. And this he teacheth vehemently, that we ought to confess the only person of God the father, and worship Christ as man only. This was the heresy that Photinus maintained.  
Apollinaris braggeth, that in the unity of the Trinity he doth consent with us, 
Apollinaris heresy.  and yet the same he blasphemeth with his erroneous profession touching the incarnation of Christ. For he saith, that in the fles he of our Saviour, either the soul of man was not at all, or at leastwise such one as lacked understanding and reason. Moreover he said that Christ received not flesh of the blessed virgin Mary, but that he came from heaven into the virgin. And being wavering and doubtful what he might certainly at all times avowche, he some times affirmed, the flesh of Christ to be coeternal with God the word, some times to be made of the divinity of the word. For he would never confess two substances to be in Christ, one divine another humane: the one received of God his father, the other of Mary his mother. But he supposed that the nature of the word was divided: as though a part thereof remained still in God, & a part also was turned into flesh. insomuch that where as the verity saith, one Christ to be of two natures, he being adversary to truth, affirmeth two substances to be made of one divinity of Christ. And this was the error of Apollinaris.  
Nestorius' contrary to Apolinaris, whiles he feigneth to distinct two natures in Christ, Suddenly doth introduce two persons, and so devillishlye imagineth to be two Sons of God, two Christ's, the one God, the other man, the one begotten of the father, the other begotten of the mother. And for this cause he affirmeth that holy mary ought not to be called the mother of God, but the mother of Christ. For because of her was borne, not that Christ which is god, but he that was man. And if any man think that in his books he writeth one Christ and preacheth one person of Christ, let him not lightly credit him. For he doth it upon purpose to deceive, that by good he may persuade evil, as Thapostle saith. Per bonum mihi operatus est mortem, That is to say. By that which was good he hath wrought unto me death. Undoubtedly this was his opinion, that Christ was borne very man, and not yet sociated in the unity of person unto the word: but that afterward the person of the word descended into him. And although Christ now be assumpted, & sitteth in the glory of god, yet saith he, between him and other men was no difference. For man he was only, & so now remaineth. These be the blasphemies that Nestorius, Apollinaris, & Photinus as mad dogs have barked against the catholic faith, taught and received in the universal Church. Which truly and sincerely judging of God the father and our saviour the son, blasphemeth not, either in the mystery of the trinity, either in the incarnation of Christ. For she honoureth both one divinity in the fullness of a Trinity, & the equality of the Trinity in one and the same majesty. She also confesseth one jesus Christ, not two: & the same one Christ, to be both God and man. Again in that one Christ to be one person and two substances or natures: two natures or substances, because the word of God is not mutable, that it in part or in all might be converted into flesh, neither two persons but one person. Lest in professing two sons, she might seem to worship a quaternity and not a Trinity. But it shallbe good to declare & enucleate the same somewhat more expressly and distinctly. Understand therefore, that in God is one only substance and three persons: in Christ are two natures and one only person. In the Trinity are more persons, but not more natures: in our saviour more natures but not more persons. Why so? Because in the trinity there is one person of the Father, another person of the Son, an other of the holy Ghost: and yet of the Father, of the Son, & of the holy Ghost, there is one only and the same nature and no more. Even so in our saviour Christ there be more natures, as one of the divinity, an other of the humanity: yet not two persons. For the deity is not one person, and the humanity an other person: but both is one only and the same Christ, one only and the same son of God. And of one only and the same Christ, and the son of God, one only and the same person is, and no more. As in man the flesh is one thing, and the soul an other thing: yet is it but one and the same man, the flesh & the soul. In Peter or Paul the soul is one thing & the flesh an other thing: yet are there not two Peter's the soul and the flesh, or the soul one Paul and the flesh and other Paul, but one and the same Peter, one & the same Paul subsisting of two. sundry natures: the one of the soul, the other of the body. In like manner in one and the same Christ be two natures, but the one divine, and the other humane: the one of God the Father, the other of mary virgin the mother: the one coequal & coeterne unto the father, tother temporal and less than the Father: th'one consubstauntiall to the Father, tother consubstantial to the mother. Yet is but one and the same Christ in both substances: & not one Christ God, an other Christ man: not one increate, an other create: not one impassable, an other passable: not one equal to the father, an other less than the Father: not one of the father, an other of the mother: but one only and the same Christ is God and man: the same both create and increate, the same incommutable and impassable, the same was also commutable and passable, the same equal and inferior to the father: the same begotten of the Father before all worlds, the same borne in the world of his mother, perfit God & perfit man: being God he is in full divinity: being man he is in full humanity. Having perfect soul, and perfect flesh, perfect mind and perfect understanding. There are in Christ therefore the word, soul, and flesh: but all three one Christ, one son of God, one saviour, one our redeemer, one not in corruptible confusion of the deity and humanity together, but in a most perfect, miraculous & singular unity of person. Neither doth that conjunction convert and change them one into an other, as the Arrians dream: but rather in one Christ both natures are placed, that the singularity of one and the same person still remaining in Christ, the propriety also of each nature abideth for ever, that at any time god neither beginneth to be the body, neither ceaseth to be the body To the better understanding hereof, the just consideration of man's state shall easily induce us. For we know that not in this present world only, but also in the world to come, every man shall consist of body and soul. Yet shall not the body at any time be converted into the soul, or the soul into the body, but each man made to live without end: in man necessarily the difference of both substances shall remain without end for ever.  
Even so in Christ the property of both natures remain for ever, and yet in one unity of person. But where as I name often times the person, and say that God the person is made man, it is to be feared, lest some mistake us to say that GOD the word hath taken upon him our nature and substance, by only imitation of the action: and that he was here conversant, not as man in deed, but as a counterfeit person of man. As in stage plays we see, where one man resembleth suddenly divers persons, and yet is he none of them all. For as oft as we would express the imitation of another man's trade or office, in doing thereof we so use the diligence of other, that they not withstanding which resemble and represent, are not those that are resembled & represented. As for example: when the stage Player playeth the Priest or King, it followeth not that he is either priest or King. Therefore, for the act or part ceasing, the person also ceaseth, which he did usurp. God forbid we Christians should use any such abominable and pestilent mockery in the incarnation of his son Christ god and man. Let this madness and fantasy be left unto the Manicheis the preachers of dreams. 
Manicheis  The catholic faith confesseth the word of God so to be made man, that he receiveth truly and manifestly all that ours is, not deceyvably and coulerablye. And that he executeth all things that were human, not as though he imitated a strange part, but rather as properly his own, he verily and truly being the self same whose person he did represent. As we ourselves also in that we speak, we understand, we live, we be: we do not herein imitate men, but we are men in deed. Neither were Peter and john (to name them chiefly above all other) men by imitation, but by being. In like sort God the word in taking and having flesh, in speaking, doing, and suffering in the flesh without corruption, not withstanding his nature, vouchsafed to do and perform all this, not to th'end that he might imitate, counterfeit, or resemble a perfect man, but because he was in deed and verily subsisted perfect man. Therefore as the soul knit unto the flesh, neither yet turned into the flesh, doth not imitate man, but is man: and man not by simulation, but by substance, so the word God without any conversion of any part of him, in coming and confounding himself to man, is made man, not by imitation but by subsisting. He therefore that will be of God must confess the ineffable word of God, in the incarnation of his son Christ, and acknowledge one and the same Christ to be verily and perfectly God, verily and perfectly man in one unity of one person, which unity of person was compact and perfected not after the virgin was delivered, but even in the womb of the virgin. And we ought diligently to be ware that we imagine not, Christ to be two, because of his two natures: whom we must confess to be one only, & ever one. One in his conception, & one after. One in his birth, & one after. One in the time of his baptism, & one ever after, Unto whom being but one, (and yet both God and man, by reason of that unity of person) both the properties of God are attributed to man, & the properties of man ascribed to God.  
And therefore it is written in the scriptures, 
john. vi.  that the son of man came down from heaven, and the Lord of Majesty was crucified in earth. In consideration of this unity of person, the Church sayeth and believeth very catholicly, that God the word was borne of the virgin. The denial whereof is detestable, impious, & wicked. Then for asmuch as it is so, god defend that any man should go about to defraud the blessed virgin Marie of the privileges of the heavenly grace, as from her special honour. For sheiss by a certain singular gift of our lord & God, most truly & most worthily to be confessed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say: the mother of god. How be it, she is not so the mother of God as that impious heresy doth surmise, which affirmeth that she must be said the mother of god by only appellation, because she brought forth him a man, which afterward was made God. As we use to say a priests mother, or a bishops mother: not in bringing forth a Priest or a bishop, but beating him a man, which afterward is made Priest or bishop. But holy Mary I say is not called the mother of God after that sort, but rather (as afore I said) because in the blessed womb that holy mystery was wrought. And by reason of a certain singular and one only unity of person, as the word is flesh in flesh, so man is God. But now let us return home, and briefly recount such things as we have said touching the heresies tofore remembered: to th'end that by the iteration thereof, the memory may be helped, & the matters more fully perceived and better borne away.  
Accursed therefore be Photinus not receiving the fullness of the Trinity, and preaching Christ to be a solitary and only man. Accursed be Apollinaris affirming in Christ the corruption of divinity converted, and denying the propriety of perfect humanity. Accursed be Nestorius denayinge God to be borne of the virgin, affirming two Christ's, & persuading to be a quaternity contrary to the faith and belief of the Trinity. And blessed is the catholic church which doth honour one God in fullness of Trinity, 
Catholic Church.  and also equality of Trinity in one divinity: that neither the singularity of substance confoundeth the propriety of persons, neither the distinction of the Trinity, doth separate the unity of the deity. Blessed (I say) is the church, which believeth that in Christ be two true and perfect natures, and but one person, that neither the division of natures divideth the unity of his person, nor the unity of the person confoundeth the difference of the natures. Blessed (I say) is the Church, which humbly confesseth, that Christ man was not united to God after his nativity, but in the chaste womb of his mother: to th'end she might acknowledge him to be now, and ever more to have been. Blessed is the Church, which understandeth God to be made man, not by conversion of nature, but by consideration of person, and such person as is subsisting, and ever permanent. Blessed is the Church, which teacheth this unity of person to have such force, virtue, and might, that by that unity she ascribeth in wonderful and ineffable mystery, as well the proprieties unto man, as the humane qualities to God. For in respect of that unite of person, she denieth not, but that man, as concerning GOD, descended from heaven, and believeth that God, as concerning man, was made in the earth, suffered, and was crucified. In respect of that unity she confesseth that man is the son of God, & God the son of mary the virgin. Thus much of this matter: the weight whereof requireth an exact treatise But in this present place, it is sufficient to touch by the way briefly, which by God's leave I purpose hereafter more plenteously to discuss at an other time. Now let us proceed as we began. I said before and now I say again, that in the Church of God, the temptation of the people, is the error of the master or teacher. And somuch greater is the temptation, the greater knowledge of him is that erreth. As we declared, first by th'authority of the scriptures, next by ecclesiastical examples, in the rehearsal & allegation of such as at the beginning were esteemed catholic in faith, and sound in doctrine: at length not withstanding either fell into some other sect, or devised some new of their own brains. Verily it is a great matter profitable to be known, very necessary to be often recorded, & worthy by divers examples continually to be illustrated, and driven into every man's heart: how that all catholic men at all times, have thought themselves bound to receive the teachers within the church, and not forsake the faith of the Church with the teachers being in error.  
But where as I am able to bring forth many in this kind of tempting, yet I suppose none to be compared with Origenes teptation, 
Origenes.  in whom were so many excellent, singular, and marvelous gifts, that he was as it were a mark for every man to gaze and wonder at. Whose sentence, judgement, and opinion in all matters, all men judged most worthy to be embraced. And no marvel. For if the life giveth any authority to man, no doubt he did lead a very perfect, holy, and continent life, in much patience, and suffering. If the stock & parentage: who more noble than he, which was sprung of that honourable house, that first was beautified with blessed martyrdom? Who afterward for Christ his sake not only forsaking his natural father, but leaving also all his goods and substance, so much proffeted amongst the hard straights of holy poverty, that many times and oft he was sharply handled, for confess sing the name of our Lord. Add thereto, that so great was his knowledge in all kind of literature, matched with such fineness of wit, powdered with such pleasant deliverance of his words, that he was thought peerless without fellow. The high magnificence of whose absolute knowledge was such, that few or none were thought to approach. His pronunciation and utterance so sweet, that from his lips not words, but honey might have seemed to flow. What matters seeming never so hard, hath not he with force of disputation made smooth, & clear? What things seeming very hard to be done, hath not he made to appear easy by his own example? But some will think that he persuaded his assertions by subtlety of argument only. Yea there was not one of the Church that used more examples out of the holy scriptures, than he did in any work that he made, as he made very many. And that no thing might be lacking in him that either could increase his knowledge, or enlarge his estimation, he attained the full perfection of age. And in his time he had so many disciples, whom effectually both by continual instruction of doctrine, and effectual example of manners he had so framed that of him, and as it were out of his bosom issued innumerable Doctors, Ministers, Confessors, and Martyrs.  
Finally in how great admiration, glory, and favour, he was with all men, who can express? unto whom divers godly men from all parts swarmed, whom the Christians honoured, as a Prophet. The Philosophers reverenced as a master. Whom for the worthiness of his heavenly wisdom, not only men of private condition, but also th'imperial state honoured. Record of histories, which report that the mother of Alexander the Emperor, sent for him to learn at his mouth heavenly wisdom, where of he had a special grace, & she a burning desire. The same histories also report unto us the testimony of an epistle, which he indicted with the majesty of christian prelacy, and sent it unto Philippe th'emperor, 
Philippe.  who first was made christian of the Roman Princes. Touching the incredible knowledge expressed in that epistle, if any accept not the christian testimony at my report, at least wise let him receive the gentle confession upon the testimony of profane Philosophers.  
For that impious and wicked man Porphyrius doth confess, 
Porphyrius.  that by the sound of his fame, he was stirred to travel as far as Alexandria, being in manner yet but a boy: and that he there saw Origines, well stepped in age: but such one, of such majesty, as who had builded in himself a tower of all knowledge. No doubt he was a man full of worthiness. Al whose most worthy qualities I could not rehearse in a day: no not the least part of them. And they all do pertain not only unto the glory of religion, but also unto the greatness of the temptation. For who would either suspect such a man, of so excellent wit, so great knowledge, & of so wonderful grace? Or would not rather use that sentence, that I had liefer err with Origent, hen to think truth with other?  
What needs many words? It came to this pass, that the most dangerous temptation of so notable a person, so great a master, so hiegh a prophet, alured very many from the integrite of their faith. Wherefore the same Origen, whilst he more insolently abuseth the grace of God, whilst he overmuch trusteth to his own wit and judgement, & slenderly regardeth the ancient simplicity, and presuming to be more wise than other, doth contemn the traditions of the church and the precepts of th'elders. He at length taketh upon him to interpretate & expound certain parts of the scriptures after a new guise. Whereby he hath also deserved, that of him it should be said: Si sura rexerit in medio tui Propheta non audias verba illius prophetae, quia tent at vos dominus deus vester, utrum díligatís eum an non. That is to say: If there arise among you a Prophet, thou shalt not hear the voice of that Prophet, because the Lord your God tempteth you whether you love him or not. Doubtless it is not only a temptation, but a very great temptation, when he on whom the congregation of Christ doth wholly stai, unto whom the church leaneth, alured by the admiration of his wit, knowledge, eloquence, conversation, and grace (which were all wonderful in him) doth suddenly traduce the same (nothing fearing or suspecting) from the ancient religion into new prophanities. But some man will say, that the books of Origen are corrupted. I do not withstand that. Yea, I would that Origens' books were corrupt rather than Origen himself. And that his books are corrupted, divers aswell of the catholics, as heretics have firmed. How be it this it is that we ought now to attend, that if not Origen himself, yet the books put forth in his name were a great temptation. Which scattering full of foul blasphemies, were read and received for his, and not for any other man's. In so much that all be it in conceiving any error, it was not the mind of Origen: yet to the persuasion of error, the authority of Origen may seem much to prevail.  
The like may be spoken of Tertullian, 
Tertullian  a man no less notable and famous amongst the Latins, than was Origen amongst the Greeks. For what could be more excellent than this man? Who more exercised in the holy scriptures, and in all other human letters than he? Whose breast was farced up with a most plenteous variety of all manner of knowledge.  
There was no sect of Philosophers, no part of their studies, which he had not sought, and faithfully placed in the treasury of remembrance. He so far excelled in gravity and vehemency of wit, that he hath not at any time almost purposed to withstand or overthrow any controversy, which either by finesse of wit or by weight of arguments he archived not.  
The praise of whose oration who can express? Which was interlased with so great necessity of reason, that it did impel and enforce to his opinion, such as otherwise he could not induce and persuade. In which almost how many words, so many sentences be. And how many sentences, so many victories. A great many can record this, and specially Marciones, Apelles, Praxee, Hermogenes, the jews, the Gentiles, & the detestable heretics called Gnostici. Whose blasphemies he hath in great & large volumes defaced, and as it were with the violent stroke of piercing lightning, clean overthrown. And yet even this Tertullian after all these godly practices, not steadfastly cleaving unto the faithful shore of the catholic truth, the universal and ancient faith, being more eloquent, then happy, more pregnant in wit, then constant in faith, forgetting as it were himself & his former profession, did at length (as the blessed confessor hilary in a certain place doth write of him (saying) Tertullian tracing and following error, hath pluck away authority from his probable writings. And he also hath been in the Church a great tempration. But I shall spare to speak any more of this man. Only this shall I remember, that forasmuch as he maintained the new-fangled furies of Montanus, being raised in the Church contrary to Moses precept, & affirmed those mad dreams of new doctrine devised by worse than mad women, to be true prophecies: he therefore hath deserved, that of him and his writings it should be said. If a Prophet shall rise among you, you shall not hearken to the words of that prophet. Wherefore? Because, saith Moses, the lord your god tempteth you, whether you love him or not. By these & other the like so many and so great examples, we may evidently perceive, and by the laws of Deuteronomie more clearly see and understand, that if at any time any ecclesiastical prelate orlearned man shall err from the catholic faith in any point, that then the heavenly providence doth suffer the same to tempt and prove us thereby, whether, we love God or not in all our heart, and in all our soul. Wherefore seeing it is so, he than is a true and perfect catholic man, which loveth the truth of god, which loveth the church the mystical body of Christ, which esteemeth no singular man's authority, wit, or judgement, knowledge, or eloquence, above the true religion of Christ: which preferreth not the affection, love, or friendship of any singular person, before the universal and catholic faith. But despising all those things, doth abide permanent, and stable in faith, and resolveth with himself to receive, hold, and believe which he knoweth the catholic Church universally and continually to have received, held & belived. And what ever new doctrine at any time after, he shall perceive to be brought in by any one, either besides, or above, or contrary and repugnant to that which the catholic fathers have in consent agreid upon, he adjudgeth the same to pertain, not to religion, but unto temptation only: according to the wholesome doctrine of blessed S. Paul, expressed in the first epistle unto the Corrinthians. Oportet hęreses esse, ut probatimanifesti fíant in vobis, That is to say. Heresies must be, to th'end, that the proved may be made manifest among you. As if he had said, the authors of heresies be not by & by rooted out, but permitted for the time by God, that every man being proved, may be made manifest, and evidently to appear how steadfast, faithful, and sure lover he is, of the catholic faith. And in deed as oft as any novelty riseth up, them easily is the good corn tried by his weight, and the chaff by his lightness. Then the good corn abideth within the floor, notwithstanding any puff of novelty. And the chaff is therewith lightly puffed out, having not the substance of good corn to keep it within the floor of the catholic unity. For then we see how some take their leave, & shake hands for ever: some other hang hover in the air, and keep them aloufe, both fearing to departed, and ashamed to return, being wounded & half dead, and half alive. For why? They have received such quantity of the poison, as neither killeth, ne can be digested: neither forceth to die, ne suffereth to live. Ah most wretched and miserable condition. In what restless cares are their hearts broiled trow ye? Now they will, now they nil: one while they are violently plucked, with the raised error, where the wind of novelty driveth: another while reversed upon them selves as contrary waves, they do relied and beat against the walls of their own conscience. Now with foul hardy presumption, they approve that, which seemeth uncertain: now through causeless fear, they dread and fear to confess such things as are most certain: being all uncertain which way to god or come, what to desire and what to avoid, what to hold, or what to let pass. Which affliction of so doubtful & wavering heart, is no doubt, the remedy and medicine of God's mercy towards them, if they be wise. For being without the most surest port of the catholic faith, they are shaken, beaten, and almost slain with the violente storms of sundry thoughts: to th'end, that they put down the sails of proud mind, which they had hoist aloft, and unadvisedly had spreed to the winds of novelty: and that they arrive again home ward, into the quiet and calm haven of their good and peaceable mother the church, where they might drink the streemes of lively and springing waters: that they unlearn well, which they learned not well: and to provoke them to forget with speed, that which they received in over great haste. And of the whole doctrine of the church, what can be comprehended in their understanding, and reason to understand the same, and learn it by reason: and what is above their capacity of reason, that same firmelye to believe. This being thus, revolving and many times recording the same with myself, I cannot sufficiently wondre at the great madness of certain men, the great impiety of blinded minds, and finally the great lust and desire to err, that some have: that they cannot be contented with the ancient belief taught and received universally in the church, but must seek daily new gear.  
Evermore coveting to alter and innovate the religion, either by adding some thing that is new, or by pulling away part of that which was old. As though the religion of the church were not an heavenly decree, but an earthly institution, which otherwise can not be perfect, without daily emendation, yea rather reprehension of the same: the divine Oracles crying to the contrary. Ne transferas terminos quos posuerunt patres tui. that is to say: beware thou go not beyond the bonds, which thy ancestors have set. Again. Super iudicantem ne judices. That is to say: judge not thou of, or upon him that hath judged. Likewise. Scindentensepem mordebít eum serpens. Which is in our tongue. The serpent will sting him that breaketh or cutteth the hedge. Whereby is meant that the devil which is figured by the serpent in the scripture, will poison & sting him to death, that presumeth to break the hedge of the catholic faith, and contemneth the unity of Christ his universal church. Hereto belongeth the worthy counsel of S. Paul, wherewith as with a certain spiritual sword all detestable novelties of cursed heresies are, and at all times have been cut of, and shallbe to the worlds end. O Timothe (sayeth he) keep that doctrine which was left unto thee, and avoid all profane novelties of words and terms. Beware of oppositions and objections of false named science, which certain promising have erred concerning the faith. What can be more vehemently spoken against new innovations, contrary to the ancient order of the universal church then this? yet behold the indurate hearts, the shameless impudency, the stiff & outrageous pertinacy, of divers, whom neither the great weight of so manifest scriptures can move to yield, nor the weighty importance of so high authorities can force to retire, ne yet so terrible threatenings of high vengeance can persuade to repent.  
O Timothe (sayeth S. Paul) avoid profane novelties of words and voices. He saith not antiquities and auncienties. But thereby showeth what on the other side he should follow. For he sayeth not, Avoid the old ancient & received terms, phrases, and sentences: but new-fangled gear, and profane novelties. Then if novelty is to be avoided, antiquity ought to be admitted: if novelty be profane, then is ancienty holy and divine. Avoid also (sayeth he) and resist oppositions, and objections of knowledge falsely so called. That is objections made by heretics, against the received order of the catholic church, upon knowledge (as they would lightly persuade). But it is not so, sayeth S. Paul. It is falsely called knowledge. The knowledge of Heretics is gross ignorance, their brightness is mere dimness. Their light, is hellish darkness. Yet would they so disgyse and colour them, that in appearance they might seem the self same things. which promising sayeth S. Paul, they have fallen from the faith. What have they promised? surely I wot not what new and unknown doctrine. For ye shall here some say unto you. 
The very form of wordesth heretics use.  O ye fools and silly poor souls, which commonly are called catholic, come ye unto us say they, and learn of us the true faith, which none knoweth besides us, which hath been hidden from you this many hundred years: and is now of late revealed and shown unto a few of us. But learn it of us privily and secretly, and you shall find great pleasure therein. And when ye have learned it at our hands, teach it other also, but privily in corners, that the world hear it not, and that the Church know it not.  
For they can not bear it, because it is given but to a few to understand, and receive the secret of so great mystery. I pray you be not these the very words of that abominable and deceitful harlot, spoken of in the pronerbes of Solomon? Which doth allure to come unto her, such as pass by the way going in their journey, saying: He that is unwisest of you all, let him come to me? And the simple she enticeth also, saying: Panes occultos libenter attingite, et aquam dulcemfurtim bibite. That is to say: Come and eat gladly the loves which are hidden, and drink privily a sweet pleasant water. These are the flattering and deceivable words of that false & wicked harlot the church of Antichrist.  
But it is worth the labour to traverse more at large the words of S. Paul. O Timothe, saith he, keep that which is left unto thee, avoiding profane novelties of words. O, is an exclamation aswell of prescience, as also of charity. For he aforesawe the errors to come, and afore hand was careful how to avoid them. He speaketh unto Timothe. Who is now Timothe? But either the universal church generally, or the whole body of the rulers specially. For both themselves ought to have the sound and perfect knowledge of God's religion, and also to teach the same to other. What is meaned by that. Deposita custodi. Keep that which is left unto the. Keep, sayeth saint Paul, because of fylching thieves, and envious adversaries.  
Lest they when men be at rest, should sow their zizan and Cocle upon that good seed of Wheat, which the son of man had sown before in his field. Keep that which was left unto thee, sayeth the Apostle. What was that? Forsooth that which was credited and committed unto thee, and not that which was devised by thee. The religion which thou haste received, and not which thou of thyself haste imagined: a matter not of wit, but of doctrine: not of private usurpation, but of public tradition, brought unto the from thine ancestors, not brought fnrthe by the for thy successors. Whereof thou oughtest not to be an author, but keeper: not an institutor, but follower. Hold assuredly, saith S. Paul, save & keep the inviolate and pure talon of the catholic faith, committed unto the. Exchange not, but what thou hast received, hold that still and deliver that same unto other. Thou hast received gold, yield gold again. I will not that thou render either impudently lead, or craftily copper for good gold: restore in value and substance gold in deed, and not that which glistereth and hath a show like to gold and yet is none. O Timothe, O thou priest, thou doctor, preacher, or expounder of scriptures, if the gift of God hath made the a fit instrument thereunto in wit, doctrine, and exercise, be thou Beselehel the workman of the spiritual tabernacle. Cut and grave workmanly the precious Gems of the heavenly doctrine. Coped, set, and apply them faithfully. Adorn, deck & set them forth wisely. Add with the uttermost of thy power shining, grace, & beauty. Through thee, and thine expositions, let it be perceived more clearly, which before was dark, and yet believed faithfully. Through the and thy fravel, let the posterity rejoice in the understanding of that, which tofore the antiquity did worship, and not understand. But yet teach the same things, which thou hast learned, and none other: that, when thou speakest newly, yet thou speak not new matters. Here some will say. What, shall there be no increase had of religion in the church of Christe-Yes, what else? Who is so injurious both to God and man, that would not so? But increase I would should be, & not decrease: a confirmation, not alteration: renovation of religion, not innovation. For each thing receiveth increase, & is properly increased, which is amplified & enlarged, in itself remaining one thing notwithstanding, and the same still. But unto permutation, alteration, or innovation it belongeth that something in substance be altered & converted from one into an other. Wherefore I gladly admit and allow the increase of religion, that is: I will and I think meet that the church do increase, grow, and prosper in all ages and at all times, very much in knowledge, understanding and wisdom. But in one only kind, sense, and understanding. Let the religion of souls imitate the consideration of the bodies. For although the bodies in process of years are enlarged in their membres, yet do they remain the same bodies, that they were. There is much difference between the flower of youth, and the ripeness of age. Yet be they made, old, which were before young. That, all if of one and the same man the stature and habit doth alter and vary as time tunneth, yet the same nature, substance, and person is still. Tender and small are the membres of young infants: strong and great are the limbs of grown men. Yet all one in every of them, & as many. The infant hath as many parts, as hath the man. And if there be any thing that showeth not itself, but in the ripe time of age: the same notwithstanding was in the consideration or dissposition of the seed, so that no new thing afterward appeareth in man, being stepped in years, which fofore was not hidden in him being but a child. Wherefore there is no doubt but this is the lawful and right rule of proffeting: this is the most perfect and goodliest order of growing and increasing, if the numbre of years, the course of age, the process of time, do resemble and always show the same parts, and forms in the aged. which the wisdom of the creator had tofore form in them being little ones. Now if the shape or form of man, be afterward turned and altered into any other figure unlike itself: or if the just numbered of the parts and membres be either diminished, or increased, then of necessity the body must either perish, or become monstrous, or at least wise be greatly weakened. Even so sitting and meet it is, that the Christian riligion be increased, and dilated according to the like order & manner. That is to wit: religion ought to be strengthened in years, dilated in times, advanced in age: but so, that it remain evermore one, and the same, uncorrupted, unaltered in the measures of all her parts: and as it were in all her proper membres, senses, and qualities, full, sound and perfit: neither admitting any permutation in the substance, ne suffering any damage in the proprieties, nor allowing any variety in the set definitions, sentences, or censures. As for example. Our forefathers have sown in this ecclesiastical agricolation, the clean seed of whetie faith. It were surely very unfitting, and unjust, if we their posterity should choose cockle for wheat, and admit the counterfeit and deceitful error of the one, for the germane and natural verity of the other. Rather right and consequent it is, to th'end no discrepance or contrariety be found between the first and the last, that of the increase of whetie institution, we reap the crop of whety doctrine. That when any part of these good seeds sown by our ancestors, shall by access of time springe and blade up, the same by us be cherished, maintained, and defended unto the most desired harvest: not altering or changing any part thereof, either in quality or in substance: although we add beauty, fame & distiction thereto. For god defed, that the rosy plants of their catho like determination, should be converted into branbles & thorns. God defend that in the spiritual Paradise of the pleasant grafts of Cyunamome, vicious ray or darnel should spring: of the wholesome slips of balsamum, pernicious wolbane should issue. Whatsoever therefore the ancient fathers, the faith full laborours' in this Agricolation & husbandry of Christ his church, have sowed and planted, meet it is that the same by us thyr children and successors be diligently and faithfully tilled, garnished, and observed: that the same do prosper, increase and augment: the same do still flower, and seed, and attain to perfect ripeness. For decent and fit it is, that the ancient precepts, rules, and lessons, concerning the christian religion, in process of time be fined, polished, and confirmed. But a cursed and a destetable deed it is, to detruncate, mangle, or violate them, or any part of them. It is lawful that through our diligence, industry, and labour, the ancient presidences of our fathers do receive evidency, light, distinction. But it is also necessary, that they still retain their ancient fullness, integrity, and propriety. For if this licentious liberty of impious fraud, shallbe permitted to alter and change the ancient censures of the universal church: I am afraid to say, how great danger should ensue of breaking and abolishing the amiable concord of Christ his uniform religion, within short time. For any one part of the catholic institution, being once broken and abdicate, the Leprisie will so creep from part to part, that at length the whole will be the least part, and utterly refused. Again if they begin to myngie new tricks, with old and ancient laws: strange & foreign devices, with accustomed and familiar precepts: profane fantasies, with sacred and holy ceremonies: no doubt it will grow to such a custom in the whole, that ever after it will be the practice of every light brain, to alter and put down old religion, and to set up new fangled toys, devised by their own wit. In so much that nothing shallbe left in the church unspotted, untouched, undefiled: but where the church heretofore hath been esteemed and accounted the precious vesture of chaste and uncorrupt verity: from hencefurth it may be reckoned the sink of impious and foul errors. But God of his mefureles mercy forbid any such detestable enterprise to enter into the minds of his people. But let it be, as it hath been always, and still is, the furious and peevish practice of the wicked, impious, and cursed. Let the church of Christ evermore be as it hath been ever, and shallbe for ever, the diligent, wary, and faithful keeper of such determinations, decrees, and ordinances as have been left by our ancestors, and universally received in consent and unity. This true and faithful church permitteth nothing, diminisheth nothing, addeth nothing, cutteth not away necessaries, and supplieth superfluities: omitteth not her own, and usurpeth that which pertaineth not unto her. But with all diligence studieth to preserve, maintain and continue such doctrine, as hath descended unto her from the ancient fathers by general consent. And what hath been left unto her only begun, and not settled: the same she endeavoureth to publish, fine, & stablish. What hath been fully expressed, and thoroughly resolved: the same to consolidate, confirm, and assure. What hath been confirmed, and ratified: the same faithfully to keep, follow, and believe. For what hath the church purposed at any time, by the decrees of general counsels, but that such things should afterward more diligently be observed, which afore were simply believed? And that, which tofore was but slackly taught, should afterward be preached more in stantlye? This I say at all times and nothing else, the church being vexed with the furious novelties of wicked herelikes, hath purposed to do in the decrees of her counsels, that such doctrine as was received by tradition only from the ancestors, might be assigned & sealed henceforth unto the posterity by scripture, comprising in little writing a great weight of matters. And many times for the better understanding of them, uttereth & expresseth the old sense and meaning of our faith, in new terms newly devised, for the plain opening of such matters, as might otherwise appear obscure But let us return to the apostle S. Paul. He sayeth: Depositum custodi. Keep that which was left unto thee, avoiding profane novelties of words. avoid saith he, & hate as a viper, as a scorpion, as a venomous cockatrice, lest they hurt thee, not only with their touching, but also with their sight, and pestilent breath. What is it, to avoid? Forsooth not once to eat or drink with them Avoid, saith S. Paul. What? If any saith he, cometh unto you, and bringeth not with him this doctrine. What doctrine? The catholic and universal doctrine, which hath remained one and the same by all succession of ages, through incorrupt tradition of verity, & shall remain to the worlds end, whosoever say nay. What then? Do not receive him, sayeth S. Paul, into thy house, neither shalt thou say unto him, ave God speed. For he that sayeth unto him, God speed, or all hail, he doth communicate with his wickedness. He saith profane nonelties of words. What is profane? Verily that which is neither God ye nor goodly: all whory, and nothing holy: that which strayeth without the borders and bounds of the catholic Church, which is the temple of God. He saith, Profane novelties of words or voices. What is that? No doubt novelties of words, opinions, censures, sects, contrary to antiquity, repugnant to the ancient faith of the universal church. For if such novelties be received, such innovations admitted, them of necessity must the faith of the holy fathers be greatly stained: then must all faithful of all ages, all holy and chaste fathers, all contment and godly virgins, all clerks, levites, and priests: theu must so many thousand of confessors, so great hosts of martyrs, so innumerable multitude of cities, of peoples, of Islands, and provinces, so many thousand kings, and nations. Finally in manner the whole world being incorporate unto our heed Christ through the catholic faith, must of necessity (I say) be judged all this while so many hundredth years, to have been ignorant, to have erred, and blasphemed God: & not to have known what they should believe. Profane novelties of words (saith Paul) avoid. Why avoid? Because it was never the custom and property of catholic men, but only of heretics, to receive and follow them. And in deed what heresy hath there been, that sprung not up under a singular, and certain name, in a singular, and certain both time and place? Who ever forged any heresies, but that he first divided himself from the consent of the universality, and ancienty of the catholic church? Who ever presumed so great force of free-will, that he thought it sufficient to work all good actions without the help of God's grace, before that profane heretic Pelagius? Who ever denaied all mankind to be bound in the offence of Adam his prevarication before Celestius the prodigious disciple of that monstrous master Pelagius.  
Who ever durst either to divide the unity of the blessed trinity, before that cursed Arrius? or confound the Trinity of the ineffable unity before wicked Sabellius?  
Who ever said, before that most cruel Novatianus, that GOD would rather have the death of a sinner, then that he should return and live?  
Who ever before Simon Magus (of whom that old gulf of filth even unto Priscillianus by continual and privy succession have issued) dursie say God our creator to be the author of evil: that is, of our wicked, impious, & abominable deeds? For he affirmeth that God hath created such a nature in man, that by a certain propre motion and impulse of necessary will, he neither can ne will any thing else, but sin: for being exagitate, & in flamed with the furies of all vices, he is plucked and pulled through insatiable desire, into all kind of iniquity. There be innumerable examples of this sort, which I omit for brevities sake: by which it is clearly and manifestly declared, that this hath been, as it were, a solemn vow ever moor amongs heretics, to set up profane novelties, & to neglect the orders of auncietie. And by oppositions of doctrine falsely termed, to hazard the catholic faith. Of tother side, this evermore hath been the property of the catholics, to keep, maintain, & save all such godly orders and constitutions delivered and left of the holy fathers, & to condemn utterly all profane novelties according to the counsel of S. Paul. Who earnestly warneth, if any shall preach unto you any other doctrine, than ye have received, accurse him. Here perchance some will say unto me: do not such as ye call heretics use the scriptures? And can the scriptures lie? Surely the scriptures lie not. Yet lying heretics abuse the testimony of the scriptures, yea and very vehemently. For ye shall see them fly through every volume and part thereof, through all the books of Moy ses, of the kings, through all the Psalms, the Apostles, gospels, and Prophets. Wheresoever, and with whomsoever they talk, being at home or a broad: whether they preach, or write: be they at feast, or in the streets, scripture droppeth out of their mouths as thick as hail from heaven. They bring not one jot of their own, but the same is shadowed with scripture terms. Read who list the works of Paulus, Samosatenus, or Priscillianus, Eunomius, iovinianus, & all other heretics, that ever have been, or hereafter shallbe. And ye shall find an infinite heap of examples: yea ye shall see not one leaf in all their books almost, but it is painted & set as thick with quotations & notes in the margente, of sentences as well of th'old as the new testament, as possibly the margent can hold.  
Yet are they detestable heretics. Of whom we ought so much the more to beware, and fear: the more privily they lurk under the bowers of divine scriptures. For they know well, that their treachery, and filth & ill stenches, could not quickly please, if they were nakedly and simply breathed forth. And therefore they all besprincle them with the sweat spices, as it were, of the heavenly doctrine, that he which could quickly deprehend the humane error, might not yet suddenly contemn the divine testimonies. And therefore they practise, as they do, which willing too give unto children some bitter drink, do first anoint the lip or brim of the cup with honey or some other pleasant thing, that the simple and unwary age should not fear the bitterness, having afore tasted the sweetness.  
Even so do these Heretics, which do colour and paint before hand their evil sedes and pestilent syruppes with the terms and titles of singular medicines: to the end that none should suspect poison, when he hath read afore wrytren remedy or medicine. Of these heretics our Saviour warneth us to take heed. Attendite á falsis prophetis. Beware from false Prophets, which come unto you in sheeps clothing, but within they be ravening wolves. What is meant by sheeps apparel or clothing, but the sentences of the Prophets and Apostles?  
Who be the ravening wolves, but mad and furious heretics, which always vex and invade the folds of the church, and to the uttermost of their might, rend and devour the innocent flock of Christ? But to the end they may more craftily steel upon the unwary sheep, they put of the countenance and vesture of wolves, and shroud themselves all in phrases and sentences of the scriptures, as with flices of wool: inwardly notwithstanding they continue most cruel and ravening wolves. They do thus, that the simple sheep might not fear the cruel dent of their bloody teeth, when they shall afore feel and see the soft & wollye flice. But what sayeth our Saviour. Exfructibus corum cognoscetis eos. Ye shall know them by their works. That is: when they begin to expound and interpretate the sentences and texts of holy scripture, which tofore they brought: then that bitterness, that filthy stench savoureth: then that ravening woddenes is felt: than that new poison droppeth forth: then do these profane novelties show themselves: then mayst thou see the hedge broken, the bounds and limits of the fathers overrun, then mayst thou see the catholic faith mangled, and cut, the ecclesiastical doctrine rend and torn.  
These be they which the Apostle Paul speaketh of in the second to the Corinthians saying. Nam eiusmodi Pseudoapostoli operarij suhdoli transfigurant se in apostolos Christi. For such false Apostles (sayeth S. Paul) subtle and crafty workers, do transsigure themselves into the Apostles of Christ. What did S. Paul mean thereby? nothings else, but as the. Apostles of Christ did bring forth the testimonies of holy scripture, even so do these false Apostles. And as they alleged the authorities of the Psalms, the same do these allege: as they used the sentences of the Prophets, so do these false Apostles. There is no part of God's scripture, but these false Apostles do allege and bring forth, even as the true Apostles of Christ did.  
And in this sort they transfigure themselves into the Apostles of Christ. But when they come unto the divers and unlike expositions of these sentences, which they alike bring forth and allege, then is it manifest which be the true Apostles, and which be the false Apostles. Then doth it appear who be the simple, and who be the crafty: who be the godly, and who be the wicked. Then are the true Prophets discerned from the false Prophets.  
And no marvel (sayeth the Apostle) for the devil himself doth transform himself into an angel of light. No great matter is it then, if his ministers be transformed like the ministers of righteousness.  
Therefore according to S. Paul his doctrine, as often as either false Apostles, or false Prophets, or false teachers do bring the sentences of divine law, therewith falsely understanded, to maintain their errors: there is no doubt but that they follow the crafty and subtle ways of their head Satan. For he knoweth that there is no way to that. As when he would establish an error, to present the same with th'authority of holy Scripture. O, but some will say. How can ye prove, that the devil is wont to use the testimonies of holy scriptures? It is proved sufficiently to him that readeth the Gospel, where it is written. Then the devil took our Lord, our Saviour, and set him upon the pinnacle of the temple, and said unto him. If thou be the son of God, cast thyself down from this pinnacle. For it is written: that he hath given in commandment to his Angels of thee, that they keep thee in all thy ways: they shall bear the up in their hands, that thy foot trip not at any stone. What would he stick to do to other silly poor creatures, that thus assaulted the Creator himself, the Lord of Majesty, with the testimonies of the scripture? If thou be the son of God (sayeth he) tumble thyself down, for it is written. etc.  
O surely the doctrine of this place is diligently to be noted and be marked of us, which letteth us to understand, that as often as we shall see any to allege and produce the testimonies of the scriptures against the faith and religion believed and received in the universal Church, that then we need not doubt, but that the devil by them worketh his old feite. For as the head spoke to the head, so now the membres speak unto the membres: that is, the membres of the devil, to the membres of GOD, the wicked to the godly, the false perjured to the faithful, the heretics to the catholic. But what sayeth the devil? If thou be the son of GOD, tumble thyself down. That is to say. Wilt thou be the child of God? wilt thou possess the inheritance of the kingdom of god? Then tumble thyself down. that is, dispatch the from the tradition and doctrine of this high set church: tumble thyself headlong down from the pinnacle of the universal faith. And if ye ask any of the heretics thus persuading, how he proveth, by what authority he teacheth, that ye ought to tumble yourselves from the universal and ancient faith of the catholic Church, scriptum est enim, for it is written, saith he, and by & by ye shall hear him power out a thousand testimonies, examples, & authorities embeseled out of the law, psalms, Apostles and Prophets, by which authorities after a new and wicked manner expounded, the silly soul is tumbled headlong from the tower of catho like truth, down into the dungeon of blasphemous heresy. And hereto all heretics add wonderful promises, whereby they entrap the simple and unwary after a merueious fashion. For they dare promiss and teach, that in their Church, that is, in the conventicle of their communion, a great and special, yea plainly, a certain partial grace of God is: in somuch that as many as be of their congregation, do flow with all necessaries, and are plenteously provided for, by the only dispensation of God, although they seek not, knock not, and ask not for it. And that they be borne up by the Angels of heaven that their foot ones stumble not against any stone: that is to say, that they cannot offend or go amiss though they would. But some will say, if the testimonies, sentences, & promises of the scripture are used of the devil & his ministers, of whom some be false Prophets, some false Apostles, some be false teachers, and they all heretics: what then shall the catholic men & the children of our mother the Church do? By what mean shall they discern the verity in the holy scriptures, from the falsehood of such heretics? No doubt they must do, as at the beginning I admonished. They must do as other godly & learned men have done before them, and as they have taught us to do that follow them. What is that? They must interpretate, understand and expound the scriptures of God according to the traditions orders & rules of the catholic Church: wherein they must also necessarily observe & follow the universality, antiquity, and consent of the catholic & apostolic church. And when so ever a part against the universality, novelty against ancienty, the dissension of a few shall rebel against the universal consent of all or the most part of christians: then prefer and esteem the integrity of the universality, before the corruption of a part. And in the same universality, the religion of antiquity, before the profane novelty: again in that antiquity, before the temerity of one or a few, prefer chiefly the general decrees of an universal counsel: and if none such be, then follow the consent and censure of such as have tofore taught and ruled in the church of god. Which if we diligently, soberly and faiethfully observe, it shallbe easy enough for us to discern or deprehend from time to time all pestilent errors, of all sorts of heretics. Here now consequent it is, that I by example, do demonstrate how and in what wise, the profane novelties of heretics may be both deprehended and also condemned by the censures and sentences of the ancient fathers, concording and agreeing together. How be it we ought to investigate and follow the ancient consent of the holy fathers, not in every small question of the scriptures, but only and chiefly in the rule of faith: neither at all times all kind of heresies are this ways to be impugned, but only new and fresh heresies, as soon as they put up their heads. That before they have falsyfied the presidences of the ancient faith, they may be put of their purpose, by the straightness of the time, and before they may have leisure to go about to corrupt and vitiate the works of our elders with their venom creeping moor at large. But old and inveterate heresies cannot be overthrown after this sort, because in long tract of times they have gotten better occasion to encroach upon truth. Wherefore such old heresies must be ever convinced by the only authority of the scripture, or else avoided, and detested, being already tofore convinced and condemned by universal counsel of the catholic writers. Wherefore as soon as any new profane error beginneth to peep up, and the author thereof imbeseleth for the defence of the same certain sentences out of the scripture, which he falsely and craftily doth expound, by & by must ye gather together the exposition of the fathers upon those places, which were produced for the defence of the error. Whereby, that new profane error may be with out long circumstance bewrayed & without any delay condemned. But the exposition of such fathers only are to be conferred which living, teaching, and abiding holily, wisely, and constantly in the faith and catholic communion, have merited either to die in Christ faiethfullye, either for Christ to be slain happily. Unto whom notwithstanding we ought so far forth to give credit, as they consent and agree together. And whatsoever they together have manifestly firmelye and fayethfullye received, taught and delivered unto us: the same may we receive, believe and follow, as most certain true and perfect doctrine. And whatsoever any man, be he bishop or Prelate, be he Confessor or Martyr, be he never so holy, never so well learned, shall presume to maintain and teach any thing, contrary to the consent, opinion and censure of these fathers, we ought to account the same heresy & amongst the privy & private sects which are divided from the authority of the common, public & general sentence. Let us not with high danger of everlasting salvation after the cursed custom of hellish heretics, forsake the ancient verity of the universal doctrine, and follow the new errors of one or a few. The holy and catholic consent of which godly fathers, lest any should temerouslye judge to be neglected, hark what S. Paul saith unto the Corinthians. 
two. Cor twelve  God (sayeth he) hath constitute cettayne in the church, first apostles, of whom he was one: next Prophets, what one we read in the Acts that Agabus was: thirdly teachers, which we call Tractatores, Treaters' or Writers, which Paul himself calleth also prophets sometime, because by them & through their diligence the mysteries of the Prophets are opened unto the people:  
Those therefore thus dispensed and constitute by the providence of God by times and places, whosoever shall despice, or contemn, agreeing and consenting together in any matter of Christ his catholic religion, let him know that he contemneth not man but God. And that no man should divide himself from the soothsaying unity of these fathers, S. Paul earnestly desireth, saying: I beseech you brethren, that ye all speak one thing and the same, and that there be amongst you no dissension. Be ye perfect and knit together in one and the same sense, in one and the same sentence. And if any shall divide himself from the communion of the Catholic sentence, he shall hear that of S. Paul. He is not God of dissension, but of peace. That is to say, he is not the God of him which shrinketh from the unite of consent, but of such as abide constant in the peace of consent with other As I teach you (saith he) in all congregations of the saints. That is, of the Catholic, which therefore are called saints, because they persist consiaunte in the communion of faith. And if any one would so much arrogate unto himself, as though he only were to be heard, and credited before all other, S. Paul to his reproof sayeth thus: Came the word of God from you, or came it into you only? But least this should seem to be spoken upon small consideration, he addeth further. If any man seemeth to be a Prophet or spiritual, let him know those things which I do write unto you: because they are the commandments of the Lord. Which commandments, he that is counted a Prophet or spiritual, that is to say: a master of spiritual matters, doth not with earnest study of equality and unity observe: that either preferreth his own opinion before others or in any point goeth from the judgement of the universal consent. The commandment hereof who knoweth not (sayeth S. Paul) shall not be known. That is to say: whosoever either doth not learn which he knoweth not, or being known doth contemn: the same man shall not be known. That is, he shallbe counted unworthy on whom amongst other united in faith the and knit in christian humility, the heavenly mercy may be extended. And what thing worse? What evil more bitter can be devised then this? And yet according to this Apostolycke commination we see the same hath chanced unto julian Pelagian, who either neglected to incorporate himself to the mind and sentence of other fathers, or presumed to excorporate himself, that tofore was one of them.  
But now time it is, that according to my promise, I declare by example when and how the sentences of the holy fathers may be gathered together, that by them the rule of Ecclesiastical faith might be assured and confirmed, according as by decree and authority of counsel is set forth.  
And to do this, fit and necessary it is, that I do eftsoons revoke, what tofore was said. I said at the beginning, that this evermore was, and still is the custom of Catholic and true believers, to approve the true faith by two ways. First by the authority of divine Scripture.  
secondly by tradition of the catholic Church. Not because the Scripture sufficeth not, or plenteously containeth not all things necessary: but because every man expounding the same according to their own fantasies, do often times conceive divers errors, and strange opinions, centrary to the intent of the holy scriptures. And therefore it is necessary that the intelligence & understanding of the heavenly scripture, be directed according to one uniform rule of the ecclesiastical judgement, especially in those questions on which the foundation of the whole catholic doctrine doth stay. We said moreover, that we ought to consider in the church the consent aswell of the universality as also of antiquity. Lest we be broken of from the integrity of unity, into some profane error: or lest we be tumbled from the religion of ancienty headlong into novelties of unknown heresy. I have said also, that in the same antiquity of the church we ought vehemently and studiously to observe two things, unto which each man must cleave fast, that will not be an heretic. The first is, if any thing in the antiquity of the church hath been decreed by all catholic teachers and holy fathers, and hath been setforth by authority of universal counsel. Next, if there hap to arise any new question, which is not decided by general counsel, that then every good man ought to have recourse unto the ancient writers, which are known to have steadfastly persevered in the unity of the catholic communion and faith. And whatsoever they in one mind and consent have received and taught, the same we ought to judge and accept, as most sincere, pure, and catholic doctrine. And that this might not seem to be spoken rather of my own head, then by authority ecclesiastical, I have drawn to example the godly counsel kept in Afia at Ephesus, Bassus and Antiochus, two noble persons then being consuls. In which counsel, a motion being made for orders and rules to be devised for the stablishing of the faith, it seemed unto all the fathers there assembled, which were about C C. in numbered, a thing very catholic, right faithful, and moste be'st to be done, lest any profane novelty should by chance creep in, contrary to their godly purpose, as tofore in the counsel kept at Arimine in Italy, to bring forth the sentences, censures, & opinions of the holy fathers, of which some were Martyrs, some were Confessors: and all were & constantly remained catholic priests, true & faithful teachers. And according to their mind, consent, and decree well and devoutly considered, the religion of christian faith might be confirmed, and the blasphemy of profane novelty condemned. This thus done, of right that wicked Nestorius was condemned as an heretic, injurious to the catholic ancienty, and blessed Cyrillus was pronounced catholic, consenting and agreeable unto the holy antiquity. And for the better warrant of the matter, I learned the names of the same fathers, although I have forgotten their order, according to whose censure and judgement, both such sentences as then were controverted, were expounded, and also the rule of the divine doctrine established. Which fathers here to rehearse by name, I think it not superfluous. For thereby shall my memory be confirmed. Wherefore these were they, whose writings are recited, being either judges, or witnesses in that counsel. S. Peter Bishop of Alexandria, a very excellent teacher, & most blessed Martyr. Holy Athanasius, high prelate of the same city, a right faithful preacher, and most worthy confessor. Holy Theophilus, bishop also of the same city, a man for his faith, life, and knowledge very famous. Whom succeeded cyril, a father of much reverence. To these holy fathers and godly bishops of our City and province add those shining beams of Cappadocia, as saint Gregory, bishop and confessor of Nazianse. S. Basil, Bishop & confessor of Caesarea, Cappadocia & other. S. Gregory also bishop of Nice, a man for his faith, conversation, integrity, and wisdom most worthy to be, as he was, brother to holy basil. All these were Greekes. Amongst the Latins also were many, that by their judgement allowed the matters passed in that counsel: as S. Felix martyr, and S. julie bishops of Rome.  
Likewise blessed S. Cyprian Bishop of Carthage & martyr. Holy saint Ambrose Bishop of Mediolanum. These were they, which were in the counsel of Ephesus, as judges, witnesses, Masters, and Counsellors: whose doctrine that blessed Synod faiethfullye embraced: and following their counsel, believing their testimony, obeinge their judgement, have sincerely, truly, and faiethfullye pronounced of matters concerning faith. These fathers were but ten in numbered. A greater numbered mought have been called thereto, but there was no necessity: because as the time served, the matters consisted not in the multitude of witnesses: and noman doubted, but all other catholic men thought and believed as these ten did. After all these things, I also added S. cyril his sentence. Which is contained in the eccle siasticall gests. For what time the Epistle of holy Capreolus, bishop of Carthage was readen, who intended and desired nothing else, but that the holy antiquity mought be defended, and wicked novelty annulled, and utterly refused, then S. cyril pronounced & defined in form as followeth. And this Epistle (said he) of the reverend and most godly father Capreolus Bishop of Carthage, shallbe registered in the book of our gests and decrees, concerning the faith, whose sentence is so plain. For he will that the sentences, and decrees of the ancient faith be confirmed, and established: and that new found fancies and inventions be reproved and condemned, as both superfluous and wicked. Hereto all the bishops gave their consent, all wholly agreed thereupon, all together with one voice wished the same. Whereto gave they their consent? What was it, that they in one voice together wished? Verily, that such doctrine, as was of old taught and received, should be evermore allowed and embraced: and what of late days was newly devised, should for ever be refused. After which things, I was for my part brought into a very great admiration of their doings, and could not sufficiently, as me thought, commend the wonderful humility and godly devotion of so great clerks and holy men. For although they were such and so many, endued with such excellent knowledge, with such inestimable judgement, that each and every of them mought have freely questioned in any matter of the ancient faith: and again, their assembly and congregation together might seem to encourage, and embolden the same new matters of their own heads devised to decree and set forth: yet would they innovate nothing: but by all manner means cared, that no doctrine should be delivered unto their posterity, but such as they had received of the forefathers. Thus did these father's not only for the good disosition of things at that present tune, but also to leave example to such as should follow them, what they should do in like case. That they ought with all their study to honour the ancient faith, and not devise new: to maintain such religion, as they had received, and not to set forth what of their own brains was devised.  
I inveighed also agayust the most wicked and pestilent presumption of devilish Nestorius, who bragged of himself, that he first and only of all other understood the scriptures rightly, and that all other before his time wandered in ignorance and error, as many as ener had taught or written upon the scriptures: as all Priests, Bishops, Matyrs Eonfessours, that either have expounded the scriptures, or given credit to others expositions upon the same. And who finally affirmed, the whole church even now to be in blindness and error, and ever to have been, which now followed, and at all times had followed, as it seemed unto him ignorant, blind, and erroneous doctors and teachers. And although to have said thus much, might seem sufficient to overthrow and utterly to deface all profane novelties, yet for the better furnishing up of the matter, I have adiected two authorities of the Apostolic See.  
The one of Xistus bishop of Rome. The other of his predecessor S. Celestine, which here I shall recount. Holy Xistus in the epistle which he wrote unto the bishop of Antioch, concerning Nestorius' matter, sayeth thus. For asmuch as there is but one faith according to the Apostle, which now most evidently hath obtained what ought to be taught: let us believe that, and let us firmly hold what we ought to believe. Now what that is that aught to be taught and believed, he in his progress doth after declare. Let no novelty be received (sayeth he) and no credit be given unto it hensfurth. Because nothing ought to be added unto ancienty. The manifest and well known faith and credulity of our elders, be it troubled with no permixtion of mire. Thus wrote Xistus and very Apostolic: commending the faith of our ancestors with the terms of perspicuite, and describing profane novelties by permirtion of mire. Holy Celestine in manner and sentence like, confirmed the same in the Epistle which he sent unto the priests and preachers in France, blaming them for their silence, whereby they seemed to give over the ancient faith, and suffered profane novelties to arise, and saith. Merito nos causa respicit, si silentio foveamus errorem etc. The matter toucheth us (sayeth he) if we by silence do nourish and uphold an error. Let such therefore be punished, neither let it be lawful for such to speak what they list.  
Here some man may perhaps doubt, who be they which he forbiddeth to talk at pleasure, and to speak what they list. Whether it be meant by the preachers of the ancient doctrine, or by the devisers of fantastical novelties. Let holy Celestine himself say, and dissolve this doubt, in whom it followeth, desinat si ita res est. If the matter be so. (saith he) that is to wit, if it be so, as divers have blamed your provinces and cities, for that ye through your dangerous dissimuling, and hurtful silence, cause them to consent unto certain novelties: If it be so (saith he) let novelty cease to vex and disturb holy anncientie.  
This was the sentence of blessed Celestine, which tended not to destroy the ancient religion, but to extirp and banish all new inventions contrary to the catholic and old tradition of our forefathers. Wherefore such as contemn and withstand the religion taught & set forth by the apostolic & catholic decrees, what else do they, but prefer their own fond fancy & iumling judgement before the just sentence & sound judgement of so many godly fathers and holy martyrs? First they hearken not to S. Celestine, who decreed, ut desmeret nouítas incessere vetustatem. That is that novelty should cease to vex and disturb the ancienty. They also laugh to scorn the wise counsel of holy Xistus, who decreed in this wise. Nihil ultra liceat nouitatí quia nihil addi convenit vetustati. They neglect likewise the statutes of blessed Cyril, who honourably allowed, and commended the godly zeal of reverent Capreolus, for that he, by his Epistle desired the ancient lessons and decrees concerning religion, to be confirmed, and all new contrary inventions to be condemned. They do in like sort tread under foot all the decrees, laws, & statutes made and agreed upon in the Synod kept at Ephesus: whereunto all the holy bishops of the East part assembled, and there with one voice, consent, and mind authorized, and confirmed all such doctrine, as by the elders was delivered: and condemned Nestorius as an heretic, for that he impugned the ancient belief, & would have brought in new novelties.  
The consent of which fathers in that counsel, and so in other general counsels, the consent of other also, stablishing the catholic religion, who ever neglecteth: whom else doth he neglect and despise, but the holy ghost by whose inspiration their hearts were ruled, and the true catholic Church, which they maintained, and the masters of the same, the Prophets and Apostles, whom they followed? And expressly he speaketh against S. Paul his doctrine, who saith. O Timothee depositum custodi etc. That is, O Timothe keep that which was left unto thee, avoiding profane novelties of words. And in an other place: he saith to the same sense. If any shall show unto you any other doctrine than that ye have received, accursed be he. Now if the apostolic counsels, and the ecclesiastical decrees, by which in holy consent of universality and ancienty all heretics hetherunto have been condemned, and the catholic religion maintained, are in no wise to be contemned and despised: then shall it be necessary for all such as desire to be counted the legitimate children of our mother the catholic Church, firmly to cleave, adhere, and stick sure to the unspotted faith of our holy ancestors: and utterly dearest, abhor, and persecute all wicked novelties of profane men, that in any point resist the universal religion received.   
Finis.  

Imprinted at London by Robert Caly within the precinct of the late dissolved house of the grey Freers, now converted to an Hospital, called Christ's Hospital ⁂  
The xxij day of Detober ⁂  
1554.  
Cum privilegio ad imprimendum solum.