he was with all men in what glory in what credit grace Who more zealous in religion repaired not to him from the furthest parts of the world What Christian did not almost worship him as a Prophet What Philosopher did not honour him as a master how greatly he was reverenced not only of private men but also of the Empire it self histories doe speak which report that he was sent for of Alexander the Emperours mother to wit for the merit of his heavenly wisdome with the grace and love whereof he was inflamed His epistles also testifie the same thing which with the authoritie of a Christian master he wrote unto Philip the Emperour the first Christian amongst all the Romane Princes And if any man upon our report admiteth not the testimonie of a Christian touching his wonderfull knowledge and learning at least let him receive 〈◊〉 confession of an heathen Philopher For that impious Porphyrie â—h that himself being but yet as were a boy moved with his fame â—vailed unto Alexandria where 〈◊〉 did see him being then old but 〈◊〉 such a one and so learned as he â—t had attained to the perfection 〈◊〉 all knowledge Time would soonâ—â— fail me then I could touch though â—efly those notable gifts which â—â—re in that man all which notâ—â—thstanding pertained not onely to 〈◊〉 glory of Religion but also to 〈◊〉 greatnesse of the temptation For â—ho is he that would willingly â—â—ve forsaken a man of such wit 〈◊〉 so deep learning of so rare grace â—nd would not sooner have used â—â—at saying that he had rather erre â—ith Origen then believe aright â—â—th others And what should I â—â—y more the matter came to that 〈◊〉 that as the end shewed not an usuall and common but a passâ—â— dangerous tentation of so worthy man so famous a Doctour so noâ—ble a Prophet earried very manâ— from the true and sound faith of thâ—â— Church For this Origen so raâ—â— and singular a man abusing 〈◊〉 grace of God too insolently flattâ—â—ing himself too much in his owâ— wit believing himself more thâ— reason would little esteeming 〈◊〉 old simplicity of Christian relâ—gion presuming to be wiser then aâ—other contemning the traditions 〈◊〉 the Church and the old Fatheâ— documents waded so far in expounding certain chapters of the Scriptuâ—â— after a new fashion that he deseâ—ed that the Church of God shouâ—â— also say of him If there arise up the middest of thee a Prophet aâ—â— a little after thou shalt not hâ—â— quoth he the words of that Prâ—phet and again because quoth hâ— your Lord God doth tempt you whether you love him or no. And surely it is not only a tentation but also a great tentation when a man seduceth secretly and by little and little the Church depending upon him admiring his wit knowledge eloquence conversation and grace nothing suspecting him nothing fearing him suddenly from the old religion to a prophane and new doctrine But some will say that Origens books be corrupted I will not gaine-say it but rather wish it were so for that hath both been said written by some not only Catholicks but also Hereticks But this is now the point we are to consider that although not he yet the books passing abroad under his name are a great tentation which stuffed with many horrible blasphemies are read and used loved and liked not as the books of others but as his works so that although Origen gave no cause of erroneous doctrine yet his authoritie hath been the occasion why the errour hath been liked and followed The case also of Tertullian is the very same with the former for as Origen is to be thought the best amongst the Greek Doctours so Tertullian without controversie is the chief of all the latin For who was more learned then hee Who in Divinitie or Humanitie more practised for by his great and wonderfull capacitie of wit he attained to and understood all Philosophie all the sects of Philosophers all their authours and patrons all their learning all sorts of histories and studies And for his wit was he not so excellent so grave so sharpe that he almost undertook the overthrow of nothing which either by quicknes of wit or weight of reason he crushed not in peeces Now who is able to set down the commendation and praise which his stile and phrase of speech deserved which was so fraught I know not how with that force of reason that such as could not be perswaded were compelled whose almost so many words were so many sentences so many sences so many victories This is well known to Marcion and Appelles well known to Praxeas and Hermogenes the Jews understand this the Gentiles have tryed it the Gnosticks have proved it and divers others have felt it whose blasphemous opinions he hath overthrown with his many and great volumes as it had been with thunder lightning And yet this man after all this this Tertullian I say not holding the catholick religion that is the universal old faith being far more eloquent then faithful changing afterward his mind did at last that which the blessed Confessour Hilarie in a certaine place writeth of him He discredited quoth he with his later errour his probable writings and therefore he was also a great tentation in the Church But hereof I will say no more onely this I add that by his defending against the precept of Moses for true prophesies the new madnesse of Montanus springing up in the Church and those mad dreams of new doctrine of that frantick woman he deserved that we should also say of him and his writings If a Prophet shall rise up in the midst of thee and straight after thou shalt not heare the words of that Prophet Why so Because quoth he your Lord God doth tempt you whether you love him or no. We ought therefore evidently to note by these so many so great and divers others such weighty examples and by the law of Deuteronomie most clearly to understand that if at any time any ecclesiasticall teacher shayeth from the faith that gods providence doth suffer that for our triall whether we love him or no in our whol heart in our whol soul CHAP. XI WHich being so he is a true and perfect sincere Catholick that loveth Gods truth that loveth his body the Church that preferreth nothing before the religion of God nothing before the Catholick faith not any mans authority not love not will not eloquence not philosophie but contemning all these things setled in faith stable and permanent whatsoever he knoweth the Catholick Church universally in old time to have holden that he purposeth with himself onely to hold and beleeve and therefore whatsoever new doctrine and not before heard of such a one perceives to be brought in of some one man beside or contrary to the old Saints and Doctors let him know that doctrine doth not pertaine to religion but rather to tentation for his proofe and tryall especially being instructed with the saying
comprehendeth all things that be truely universall and that shall we do if we follow vniuersalitie antiquitie consent Uniuersalitie shall we follow thus if we professe that one faith to be true which the Church throughout the world acknowledgeth and confesseth Antiquity shall we follow if we disagree not any whit in opinion from them whom all know that our holy Elders and Fathers reverenced and had in great estimation Consent shall we likewise follow if amongst our forefathers we hold the definitions and opinions of all or almost of all the Priests and Doctours together CHAP. II. WHat then shall a Christian Catholick do if some small part of the Church cut it self off from the communion of the Universall Faith What else but prefetre the health of the whole body before the pestiferous and corrupt member What if some new infection goeth about to corrupt not onely a little part but the whole Church Then likewise shall he regard and be sure to cleave unto antiquity which cannot possibly be seduced by any crafty noveltie What if in Antiquity it self and amongst the Antient Fathers be found some errour of two or three men or haply of some one City or Province Then shall he diligently take heed that he preferre the decrees and determinations of the Universall Antient Church before the temerity or folly of a few What if some such case happen where no such thing can be found Then shall he labour by conferring and laying together amongst them selves the antient Fathers opinions not of all but of those onely which living at diverse times and sundry places yet remaining in the communion and faith of one Catholick Church were approved masters and guides to be followed and whatsoever he perceiveth not one or two but all joyntly with one consent plainly usually constantly to have holden written and taught let him know that without all scruple or doubt he ought to beleeve hold and professe that faith that doctrine that religion But for more perspicuity and light of that which hath been said each part is to be made clear with severall examples and somewhat more at large to be amplified least too much brevity breed obscurity and overmuch hast in speech take away the substance and weight of the matter When in the time of Donatus of whom came the Donatists a great part of Africk fell headlong into his furious errour and unmindfull of her name religion and profession preferred the sacrilegious terrietity of one man before the Church of Christ then all those of Afriek which detested that profane Schisme and united themselves to the universall Churches of the world they onely amongst them all remaining with in the bosome of the Catholick Church could be saved leaving certainly a notable example to their posteritie how ever after by good custome the sound doctrine of all men ought to be preferred before the madnesse of one or a few Likewise when the heresie of the Arians had neer corrupted not a little part but well nigh the whole world in such sort that almost all the Bishops of the latine Church deceived partly by force partly by fraud mens minds were covered as it were with a mist what especially in so great a confusion was to be followed then whosoever was a lover and a follower of Christ and preferred ancient faith before new errour was not touched with any spot of that infection The danger of which time doth abundantly shew what calamity entreth in when a new doctrine is admitted For at that time not onely small matters but things of great importance were overthrown for not onely alliance kindred friends families but also cities commonwealths countries Provinces yea at length the whol Romane Empire was snaken and overturned For when the profane novelty of the Arians like some Bellona or sury had first taken captive the Emperour afterward subduing all pallaces to her new laws never ceased after that to trouble and confound all things private and publicke holy and not holy putting no difference betwixt good and truth but as it were from an high place did strike all at her pleasure Then married women were defiled widows spoiled virgins violated Abbeys suppressed Clergie-men vexed Deacons beaten Priests banished Dungeons Prisons Mines filled with holy men of which the greater part banished the Citie like exiles pined and consumed away amongst deserts dens and wilde beasts with nakednesse thirst and hunger And all this misery had it any other beginning but because humane superstition was admitted for heavenly doctrine well grounded antiquity subverted by wicked novelty whilest our Superiours decrees were violated our Fathers ordinances broken the Canons of our auncestours abrogated and whilest the licentious libertie of prophane and new curiofitie kept not it self within the chaste limites of sacred and sound antiquitie But perhaps we devise all this of hatred to Noveltie and affection to Antiquitie Who so thinketh at least let him give credit to blessed Ambrose who in his second book to Gratian the Emperour bewailing the sharp persecution of that time saith thus But now O God quoth he we have sufficiently washed and purged with our ruine and blood the death of the Confessours the banishment of Priestes and the wickednes of so great impiety it hath manifestly appeared that they cannot be safe which have violated and forsaken their faith Likewise in his third book of the same work Let us therfore quoth he keep the precepts of our elders not with temerity of rude presumption violate those seales descending to us by inheritance None durst open that propheticall book close sealed not the elders not the powers not the Angells not the Archangells to explicate and interpret that book was a prerogative only reserved to Christ The Preistlike book sealed by the Confessours and consecrated with the death of many Martirs which of us dare presume to open which book such as were compelled to unseale notwithstanding afterward when the fraud was condemned they sealed again they which durst not violate or touch it became Martirs how can we deny their faith whose victorie we so praise commend We commend them I say O venerable Ambrose we surely commend them and with praises admire them For who is so senselesse that although he cannot arrive to their perfection desireth not yet to imitate whom no force could them remove from defending their aunceâ—ours faith not threatnings not flatterings not life not death not the King not the Emperor not men not Devills those I say whom for maintenance of religious antiquitie our Lord vouchsased of so high and so great a grace that by them he would repaire the overthrowen Churches give life to the dead spiritualtie restore the overthrown glory of Priests blot out wash away with a fountaine of heavenly teares which God put into the harts of the Bishops those wicked not books but blottes and blurres of new impiety finally to restore almost the whole world shaken with the cruell tempest of upstart heresie to the antient faith
maintained without sin so neither impugned without some blot of offence CHAP. V. BUt some man will say why then doth God very often permit certain notable and excellent men in the Church to preach unto Catholicks a new Religion A very good question and such as deserveth a more diligent and ample discourse unto which notwithstanding I will not answer out of mine own head but with the authority of sacred Scripture and the doctrine of a notable Master in Gods Church let us then hear holy Moses let him give us the reason why learned men and such as for their great gift of knowledge are called of the Apostle Prophets be sometimes permitted to preach new Doctrine which the old Testament Allegorically calleth strange gods because their opinions are so observed and honoured of Hereticks as the gods were of the Gentiles thus then writeth blessed Moses in Deuteron 13. If there shall arise quoth he in the middest of thee a Prophet or one which saith he hath seen a dream that is some Master of the Church whose Disciples or followers suppose to teach by some revelation from God what then and shall foretell quoth he some sign or miracle and that shall happen which he hath said some great Master is here surely meant and one of so deep knowledge whom his followers imagine not onely to know things humane but also to foresee future and such as shall happen which is farre above mans reach as the scholers for the most part of Valentinus Donatus Photinus Apollinaris and such like did brag that their masters were What followeth And shall quoth he say unto thee let us go and follow strange Gods which thou knowest not and let us serve them What is meant by strange Gods but forrein errours which thou knowest not that is new and never heard of before and let us serve them that is believe them follow them What then Thou shalt not quoth he hear the words of that Prophet or Dreamer And why I pray you is not that forbidden by God to be taught which is by God forbidden to be heard Because quoth he the Lord your God doth tempt you that it may appear whether you love him or no in your whole heart and in your whole soul The reason then is more clear then day why the providence of God doth sometime suffer certain teachers and masters of the Church to Preach certain new opinions that your Lord God quoth he may tempt you And surely a great tentation it is when as he whom you think a Prophet a diseiple of the Prophets whom you esteem a Doctour and maintainer of the truth whom you have highly reverenced and most intirely loved when he suddenly and privily bringeth in pernicious errours which neither you can quickly spy lead away with prejudice of your old teacher nor easily condemn hindered with love to your old master CHAP. VI. HEre some man haply doth earnestly desire to see that proved by some Ecclesiasticall examples which by the authority of Moses hath already been avouched The demand is reasonable and therefore of reason not long to be deferred Wherefore to begin with those which are yet fresh in memory and to the world best known What kind of tentation think you was that of late dayes when that ungracious and cursed Nestorius suddenly from a sheep transformed into a wolf began to devoure the flock of Christ at such time as those which were spoiled commonly took him for a sheep and therefore were more subject to his cruelty For who would have easily imagined him to have erred whom every man knew to have been chosen with such judgement of the Empire who was so highly in grace with the Clergy so much beloved of all holy men so greatly in favour with the people who openly expounded the Scriptures and also confuted the pestiferous errour of the Jews why could not this man by such means easily perswade any that he taught aright preached aright believed aright who to smooth the way and make entrance for his own heresie persecuted and preached against the blasphemies of all others But this was that which Moses saith The Lord your God doth tempt you if you love him or no. And to passe over Nestorius in whom was alwayes more admiration then profit more fame then experience whom for some time humane favour had made greater then Gods grace exalted Let us rather speak of them which endowed with many gifts and men of great industrie have been no small tentation to Catholicks as amongst the Pannonians in our Fathers memory Photinus is recorded to have tempted the Church of Sirminum in which being preferred with the liking of all men unto the dignity of Priesthood for sometime he behaved himself very Catholickly but suddenly like that naughty Prophet or Dreamer of whom Moses speaketh he began to perswade the people of God committed to his charge to follow other gods that is strange and unknown errours which before they were not acquainted with But as this is usuall so that was very pernicious that he had so great helps and furtherance for the advancing of so great wickednesse For he was both of an excellent wit and singularly well learned and passing eloquent as he which both in disputation and writing was copious and grave in either language as appeareth by the Books which he wrote partly in Greek and partly in the Latine tongue But it hapned well that Christs sheep committed to his charge very vigilant and carefull in keeping the Catholick faith did speedily remember Moses warning and therefore albeit they admired much the eloquence of their Prophet and Pastour yet were they not ignorant of the temptation And therefore whom before they followed as the chief leader of the flock the same very man afterward they avoided as a ravening wolf Neither do we learne only by Photinus but also by the example of Apollinaris the danger of this ecclesiasticall tentation and therby also be admonished diligently to keep and retaine our faith and religion For this Apollinaris procured his auditours great trouble anguish of mind whilest the authoritie of the Church drew them one way and the acquaintance of their master haled them another so that wavering and tottering betwixt both they were uncertaine whether part was best to be followed But haply he was such a one as easely deserved to be contemned Nay he was so famous and worthie a man that in very many things he vvon credite to fast For who surpassed him in sharpnes of wit in exercise in learning how many heresies in many and great books hath he overthrown how many errors against the faith hath he confuted That most notable and great work of thirtie books in which with great waight of reason he confounded the franticke cavills of Porphirius doth give credit to my report and testifie the truth of my relation It were too long to rehearse up all his works for which he might have been compared to the cheefe pillours of Gods Church
Very necessary it is being thus fore-warned of God that before all things we take great heed not to be perverted and seduced by erroneous teacheâ—s or false Prophets but on the contrary do diligently preserve our faith the light of our souls the root foundation of al goodness with our which it is impossible to please God as S. Paul saith Wherin we can take no better course no way more sure then to repair to the time of the primitive Church when the bloud of Christ was yet fresh bleeding in mens hearts when the Gospel was instantly preached firmly beleeved sincerely practised confirmed by miracles established by the death of so many Martyrs especially being exhorted hereunto by the holy scriptures for as by them we are admonished of the dangers and troubles of the later dayes so are we for a preservative against them sent to ancient times to conduct us to Gods true religion Stand saith the Prophet leremy Chap. 6. upon the way and inquire of the ancient paths which is a good way walk in that and you shal find rest for your selves Solomon likewise in his Proverbs admonisheth us in this sort Do not passe the ancient bounds which thy Fathers have set down Chap. 22. And in Ecclesiasticus Ch. 8. Do not set light by the report of thy elders for they have learned of their forefathers because of them shalt thou learn understanding and in the time of necessity shalt thou give answer To the end therefore gentle Reader that thou be not carried away with the sweet benedictions of those licentious masters with which the later times according to the predictions of the Apostles should be much pestered nor seduced with the erroneous doctrine of those false Prophets and false Christs of which the son of God the true Prophet and true Christ hath forewarned us and that thou mayest find out a good way to walk in and keep thee within the ancient bounds set down by our forefathers and by their report learn wisdome and understanding I am to request thee to vouchsafe the reading of this old Father newly translated and I nothing doubt but thou wilt give that censure which the Queen of Sheba gave of the wisdome of Solomon 3. Reg 10. The second reason which set me forward was for that I find this book not written against some one or a few particular false teachers as St. Augustine and divers ancient learned Doctours did against the Arians Pelagians and such like but against all heresie or erroneous doctrine whatsoever which is a thing of so great importance as I know not what can be devised more What gold were too much or what treasures too dear for that medicine which had virtue to cure all diseases False doctrine and heresie is a great sore a canker more pestilent then any corporall infirmity whatsoever seeing this worketh onely the temporall destruction of our body but that causeth death both of body and soul everlasting In other books we find the confutation of some speciall point of false doctrine in many the overthrow of divers but to destroy all at one blow and those each so contrary to themselves so distinct for time so divers for place so many for number is a property peculiar onely to this most excellent treatise and therefore it may fitly be compared to that miraculous pond whereof we read in the Gospell John 5. which cured all diseases for as that water moved by the Angell cured whatsoever infirmity of him that first entred in so this book written no doubt by the motion of the holy Ghost hath force to cure any such as is corrupted with erroneous doctrine or to preserve him from all infection if he vouchsafe to enter in that is to read it to consider and weigh diligently what is said and discoursed of The reason why this book hath this rare quality in my opinion is because it sheweth the right way of expounding Gods divine Scripture in which so many to the great danger of mens souls do so greatly go a stray and therefore as David overthrowing Golias the chief Champion of the camp put all the Philistins to flight 1 Reg. 17. so no marvell though this ancient Authour discovering the false expositions and glosses of sacred Scripture the principall pillar of all poisoned doctrine overthroweth also all wicked heresie The third and last motive which incouraged me to this labour and ought partly to move thee to the reading is the brevity of the work the finenesse of the method the eloquence of the stile and therefore if long and large volumes do little please this is short which cannot cause dislike if confusion be ingrate full a methodicall order can not but like thee if a stile harsh and course fitteth not thy taste then I trust that which is fine pleasant and delicate will content thy humour Onely I am to crave pardon that my rough and rude English nothing answereth his smooth and curious Latin And therefore I could wish thee if skill serveth rather to consult with the authour himself then to use the help of his rude interpreter otherwise for such as be not of so deep reading for whom especially I have taken this pain I am to desire that they nothing dislike the sovereign medicine for the wooden box nor the exquisite and rare gemme for the course casket These be the reasons Gentle Reader which especially moved me to the translating of this antient and learned Father I beseech thee as thou tenderest the salvation of thy soul that thou wouldest vouchsafe to reade him attentively in whom thou shalt see clearly as in a glasse the faith of our fore-fathers the religion of the primitive Church and in whom thou shalt find by Gods word and authority of sacred Scripture the madnesse of all Hereticks crushed in pieces and that in a short methodicall and eloquent Treatise The Holy Ghost which moved no doubt this antient learned Father to the writing of this Work incline and move thy heart to the diligent reading and sincere following of the same * ⎠* An Advertisement in the reading of the XIII Chapter of the Verity of Christian Faith THe Reader is desired to take notice that wheresoever in this treatise the term Adoration is applied unto the Mother of God or to any other person or thing beside God himself it imports only Dulia that is such an inferiour degree of reverence and veneration as creatures may be capable of according to the severall degrees of excellency which is in them and according at the Word is frequently understood in Holy Scripture viz. Gen 23 7. 12. †18 2. †19 1. †50 18. Acts. 10 25. Dan. 2 46. Matth. 2 2.8.1 Chron. 29 20. Exod. 3 15. †33. 10. Jos 5 14. 15. Apoc. 19 10. †22 9. and not to signifie that supream Honour and estimation which is incommunicable and proper onely to God Almighty and commonly called from S. Austin Latria Errata's in the Profit of Believing In
almost all sufficient to have disputed of matters of faith Which great assemblie and meeting together although it might in some mans opinion have imboldened them to presume and determine somewhat of themselves yet they delivered nothing presumed nothing arrogated nothing to themselves but above all things they were very carefull not to leave any thing to posterity which before they had not received of their fore-fathers not thinking it sufficient to dispose well of the businesse then present but also to leave an example to their posterity how they in like manner should reverence the Religion of sacred Antiquity and utterly condemn the inventions of profane Noveltie We inveighed also against the wicked presumption of Nestorius who boasted that he was the first and the onely man which understood the Scriptures and that all others which before his daies preached and taught all that interpreted and expounded the word of God were ignorant and unskilfull that is all Priests all Confessours and Martyrs of whom some had expounded Gods law others allowed and believed them to conclude he maintained that the Church both now did erre and alwayes had erred because as he thought it had and did follow unlearned and erroneous Doctours All which albeit they were abundantly sufficient for the overthrow and extinguishing of all profane novelties Yet least that ought should in such plenty of proofs be wanting we added for a conclusion a double authority of the Sea Apostolick the one of holy Pope Xistus which venerable father now honoureth the Church of Rome the other of Pope Celestinus of blessed memory his predecessour which I have thought good also here to set down Pope Xistus then in his Epistle which he wrote to the Bishop of Antioch touching the cause of Nestorius saith thus Therefore quoth he because as the Apostle saith the faith is one that which evidently hath obtained to be so called let us beleeve and such things as are to be holden let us beleeve Afterward he prosecuteth and explicateth what those things be which are to be beleeved what they be which are to be kept saying thus Nothing quoth he is further lawfull for Novelly because it is convenient that nothing be added to Antiquity The faith and belief of our forefathers is clear and perspiouous let it not be troubled nor defiled with any permixtion of dirt or mire A postolically spoken in commendation of our forefathers faith to compare it to light and perspicuity and in likening novell prophaness to the admixtion of frith and mire Pope Colestinus likewise is of the same opinion for in his Epistle which he sent to the Priests of France wherein he reprehendeth their dissimulation in that by their silence they left the old saith destitute and suffered profane Novelties to spring up thus he writeth Worthily quoth he the cause doth touch us if with silonce we foster erâ— rour therfore let such men be corrected let them have no liberty to speake at their pleasure Some happily may doubt who they be whom he forbideth to have their liberty in speaking whether the preachers of antiquity or the inventours of novelties Let him speak and discharge the Reader of this doubt for it followeth Let Novelty cease quoth he if the matter be sa that is if that be true which divers accuse unto me your Cities and Provinces that through your pernicious dissimulation you cause them to yield unto certain new doctrine Therfore quoth he if the matter be so let Novelty cease to molest Antiquity This then was the blessed opinion of holy Celestinus not that Antiquity should cease to overthrow Novelty but rather that Novelty should give over to trouble Antiquity Which Apostolick and Catholick decrees whosoever resists first of necessity he must proudly contemn the memory of S. Celestinus who defined that novelty should give over to provoke antiquity Again he must jest and scoff at the decree of holy Xistus whose judgement is that nothing is lawfull for novelty because it is not covenient that ought be added to antiquity Again he must contemn the determination of blessed Cyrill who highly commended the zeal of venerable Capreolus in that he desired that the old Articles of Faith should be confirmed and new inventions utterly condemned Likewise he must reject the Councell of Ephesus that is the judgement almost of all the holy Bishops of the East who inspired by God would not decree that posterity should beleeve ought but that which the sacred Antiquity of our Forefathers agreeing together in Christ had holden and belceved who with their uniform allowing and acclamation testified that they all decreed all wished all gave judgement that as all Hereticks almost before Nestorius contemning antiquity and defending Novelty were condemned so likewise Nestorius himself the Authour of Novelty and impugner of Antiquity should be condemned Whose sacred consent and agreement proceeding from Gods goodnesse if a-any dislike what remaineth but that he maintain that Nestorius his profane opinion was unjustly condemned Finally he must also reject and contemn the universall Church of Christ and her masters the Apostles and Prophets and especially the doctrine of S. PAUL as dregs and drosse The universall Church because she hath alwayes religiously kept and maintained that faith which was once delivered S. PAUL because he hath thus written O Timothy keep the depositum avoiding profane Novelties of voyces And again if any preach unto you otherwise then you have received be he accursed So that if neither the Apostle his definition nor the Ecclesia sticall Canons ought to be violated by which according to the sacred consent of universality and antiquity alwayes all hereticks and lastly Pelagius Celestinus and Nestorius were justly deservedly condemned surely necessary it is that hereafter all Catholicks which desire to shew themselves true children of their mother the Church adhere joyn and stick close unto the holy faith of their holy Fathers detesting and abhorring pursuing and opposing the profane novelties of all profane miscreants whatsoever This almost is the summe of that which in these two Commonitory Books we have more amply discoursed of and now after the manner of recapitulation in fewer words gathered together that my memory for helping whereof I have wrote this Treatise may both with daily admonition be repaired and yet not overlaid with any tedious prolixity FINIS THE VERITY OF Christian Faith Written by Hierome Savanorola of Ferrara LONDON Printed by R. Daniel 1651. The Contents CHAP. I. THat there is a true Religion Page 1 CHAP. II. There are two sorts of Divine Worship Page 5 CHAP. III. That there is no better life then that of Christians Page 9 CHAP. IIII. There cannot be imagined the last end of any life better then that of Christians Page 13 CHAP. V. There can be no better means to attain unto eternall blisse then a Christian life Page 22 CHAP. VI. By Christian Religion man most assuredly obtains eternal blisse Page 28 CHAP. VII The truth of Christian Faith is proved
of devout tears whence this ineffable jubilee of the Church melodiously rejoycing in her Hymns and Cantitles Truly unlesse this worship were from God and consequently true there would be no where found so many dreams and lyes it being wholly in a manner compacted of Types and mysterious Figures For what ever is contained in the Mysteries Sacraments Temples Altars Mytres Vestments in all the world of Ceremoniall Rites in the modulation of Hymns and in the rest of the spirituall appurtenances would be a meer vanity and labour lost all which neverthelesse are instituted for the worship of Christ If therefore this worship were sustained by the means of falsities men at least the wiser and more perspicacious wits would not out of the meditation of those Sacraments be so wonderfully elevated to the contemplation of Divine objects nor replenished with so great and celestiall delight for the understanding as I have said by falsities becomes more uncertain and dull and at a greater distance from Almighty God wherefore out of the contrary effect we gather that this worship is true and replenished with Divine graces and favours The order also and signification of the things which are performed in the Church shew clearly that it is no humane invention but a divine disposition for there is nothing in this worship irrational nothing vain but every thing hath its order and proper mystery of which I shall not now speak in particular although in the third book I shall touch some as the necessity of the subject will require If any one desires more fully to be satisfied of this Verity let him revolve the explanations of the Fathers where seriously weighing every one in particular he shall never be satiated with admiration to find in these Ceremonies no lesse order and harmony then in the universall work of Nature and shall receive most excellent contentment and dilatation of heart and if he be not of a perverse and obstinate condition and have a mind wholly darkned he shall be forced to confesse that all those things are from God and not invented and instituted by men CHAP. XI The same Verity proved out of the intrinsecall effects of Christian life I Have hitherto proved to the power of my mean ability the Verity of Christian Faith by Arguments drawn out of both the internall and externall causes of a Christian life now therefore I judge it fit to prove the same by descending to the effects of it one of the principall effects and immediately subsequent in that is the peace and quiet of mind the joy and liberty of the soul for besides those examples which we reade and hear of our Authours and Predecessours it is plainly seen in our age that true Christians are not moved by the brushes and storms of persecution but do persevere more immoveable in the Faith and Confession of Christ then before and even glory in their tribulations and sufferings we are to search therefore whence these effects proceed and how it happens that the more they follow Christ in the perfection of their lives they attain unto the greater liberty and serenity of mind Christians themselves affirm this to be the reason of it because say they this blisse of man consisting onely in our knowledge and contemplation of Divine objects it is manifest that the desire and appetite of man cannot be bounded or limited by any ultimate and last end which is not God himself The quiet therefore and peace of mind that Christians possesse cannot proceed from any other thing then that they have prefixt unto themselves that last end which of all others is the true one whence if you should ask all Christians what was their supreme end to which they aim at questionless all would answer that it was Almighty God and therefore esteeming all worldly things as nothing in comparison of God and hoping after their transitory life to obtain and enjoy him they contemne and set at naught whatever the world contains Hence it is that being bereft and despoil'd of their worldly goods they are not contristated when carelesse of their lives they offer themselves to death that they may obtain Almighty God their onely and supreme good and as God is every where by his Essence Presence and Power so is he in them also particularly by love and contemplation as the thing beloved is said to be in the party that loves Now when the thing beloved is present the mind of him that loves is delighted and rejoyceth and therefore Christians who live virtuously are extremely delighted with the presence of Almighty God whom they internally do perceive as present And because God is an infinite Power when they experience his savours slighting all other things they fear nothing and in this manner being armed with great liberty and confidence they are not drawn from their purposes and resolves neither by fair means nor by any terrours whatsoever But a man not being able by his naturall forces by reason of the sensuall impediments and weaknesse of his understanding to arrive unto this serenity and liberty of mind we must necessarily say they confesse that this tranquillity and peace of mind is bestowed upon us as a most supernaturall and divine gift by virtue of which Almighty God and our eternall blisse is daily before our eyes That that is the true cause of peace joy and liberty of mind in the Christians it is plain our soul being one of the same and having all its powers radicated in the essence of it as often as it is wholly imployed in the intense operation of some one power it cannot use the service of another but very remisly for example If one be in an intense contemplation he is not expedite in the use of the other powers of his soul and if one be in great pain he is not at the same time fit for contemplation if therefore Christians were deceived by their Faith as by a vain credulity no virtue of their superiour cause would affist them to confirm so great an errour and so they would be left onely to their naturall perfections nay even those would be much impair'd by so great a deprivation of Verity how therefore could they so inviolably preserve so great a peace joy and liberty of mind amongst so many calamities and oppressions especially so universally retain it as not onely a few but innumerable do For the Philosophers vaunt of one or two at most which they pretend amongst them to have had this peace quiet and joy of mind but we can produce infinite of both sexes which in all parts of the world have possessed the tranquillity and liberty of mind in most excessive tribulations and torments and this onely by invocating praising and glorifying Christ crucified Moreover we have found by the experience of our ancestours and our own that this peace joy and liberty of mind is augmented by the increase of Faith and sanctimony of a Christian life which certainly would not be so unlesse there was
no lesse grievous but the same words will serve to confute it If in the third it is no fault at all Go to then and hereafter consider the Scriptures themselves for what do they object against the books which are called the Old Testament do they say that they are good but that we do not well and rightly understand them but they themselves receive them not Do they say that they are neither good nor rightly understood by us but this is sufficiently convinced by the former defense or will they say that we rightly understand them but that the books be naught what is this but to acquit and absolve their living adversaries with whom they are in debate and to accuse those that are formerly dead with whom they have no contention nor strife Verily I do believe that all the works which those men left to posterity were profitably written and that they were great and very holy men and that that Law was made and published by Gods will and command and although my skill and knowledge be but very little in books of that kind yet this I can easily prove to be true unto one that bears an equall and an impartiall and not an obstinate and a refractory mind and I will do it when thou wilt afford me an attentive and a courteous hearing and mine own occasions will permit But now is it not sufficient for me howsoever that businesse goes not to have been beguiled nor deceived CHAP. VI. That the holy Scripture is first to be loved before it can be learned O Honoratus I call mine own conscience and God who inhabits pure fouls to witnesse that I judge and esteem nothing to be more wise nothing more chaste nothing more religious then all those Scriptures be which under the name of the Old Testament are held and embraced by the Catholick Church I know thou admirest to hear me talk thus for I cannot disguise nor dissemble the matter we have been exhorted and perswaded to believe far otherwise but truly a rasher act cannot be committed rashnesse being a fault unto which we were addicted being yet but children then to forsake the judgement of the Expositours of any kind of books who professe that they can receive them and can teach and deliver them to their disciples and to require their judgement and opinion of them who being constrained I know not for what cause have denounced a most sharp and bitter warre against their authours and compilers and that I may speak of those sciences wherein perhaps a Reader may erre without any heinous crime or offence who ever thought that the exposition of the profound and obscure books of Aristotle ought to be received from his enemy or who being desirous to learn the Geometry of Archimedes would take Epicurus to be his master against which he disputed very stiffely and eagerly and yet as I conceive he understood nothing thereof Are those Scriptures of the law most plain and easie against which they proceed with violence in vain and to no purpose as though they were exposed and lay open to the capacity of the common people I think these men are like to that woman which they themselves do laugh at and deride who being angry to hear the praises of the sunne and to have it recommended unto her by a certain Manichean woman to be worshipped as she was religiously simple starts up upon a sudden and stamping often upon the place which the sunne with his beams had enlightned thorough a window began to cry out Behold I contemn and tread under foot the sunne and thy God That this was done altogether foolishly and like unto a woman no man can deny but do not those men seem to resemble her who casting forth violent speeches and curses against the things they understand not neither why they were written nor what manner of things they be which seem as though they were low and contemptible but to them that understand them they are subtile and divine think to receive some benefit thereby because unskilfull men do countenance and applaud them believe me whatsoever is contained in those Scriptures is high and divine there is truth altogether in them and most fit instruction both for the amending and reforming mens minds and it is certainly so well digested and ordered that every one may receive from thence that which is sufficient for himself if he comes prepared to take it with such piety and devotion as true Religion doth require Should I go about to prove this unto thee I must alledge many reasons and entertain thee with a longer discourse for first I must perfwade thee not to hate the Authours themselves and then to love them and this I must effect by any other means rather then by expounding their opinions and their writings and therefore if we did hate Virgil yea if we did not love him upon the commendation of our Predecessours before we understood him we should never be satisfied in those innumerable questions touching him wherewith Grammarians are wont to be much perplexed and troubled nor should we give eare to any man that could resolve those questions to his honour and praise but we should give countenance and shew favour unto him who by those questions would endeavour to shew that he erred and doted but now when as many men do labour to expound them and that after divers manners and every one according to his skill and ability they receive the chiefest commendation and applause by whose expositions he is found to be a better Poet and he is conceived and believed even by those that understand him not not onely to have committed no fault nor errour but to have said nothing which doth not deserve much glory and praise and therefore if a Master fails but in a small question and knows not what to answer we are rather angry and offended with him then we will conceive that by any fault committed by Maro he is silent and dumb but if a Master should in his own defence affirm that so great an Authour hath committed a fault he would loose so much credit and reputation thereby that his scholars would hardly continue with him even though he should hyre them with wages and rewards How great a matter were it for us to give so much credit to those Writers by whose mouthes the Holy Ghost hath spoken as Antiquity confirmed by a long continuance doth testifie and declare but we forsooth being very wise young men and wonderfull searchers of reasons not having so much as perused those books nor sought out Masters to expound them unto us nor somewhat accused our own slownesse herein nor held them to have any judgement or understanding who affirmed that those works had for a long time been read kept and expounded thorough the whole world though that no credit was to be given unto them being moved by their words who were their enemies and offended with them by whom we were enforced with a false promise of
reason to believe and embrace unheard of millions of fables and tales CHAP. VII That we ought not to judge rashly of the holy Scriptures and how and with what care and diligence the true Religion is to be sought for BUt now if I can I will accomplish that which I have begun and I will treat with thee after such a sort that in the mean time I will not expound the Catholick Faith but I will shew unto them that have a care of their souls some hope of divine fruit and of finding out the Truth to the end they may search out the great mysteries and secrets of Faith He that seeks after the true Religion doth without doubt either believe already that the Soul is immortall unto whom that Religion may be commodious and profitable or he desires to find her to be so in the same Religion and therefore all Religion is for the souls sake for the nature of the body howsoever it doth put him to no care and solicitude especially after death whose soul hath taken a course by which it may become blessed Wherefore true Religion if there be any was either onely one chiefly instituted for the souls sake and this soul erres and is foolish as we see untill she gets and possesses wisdome and that perhaps is the true Religion if I seek out and enquire the cause of her erring I find it to be a thing which is extremely hidden and obscure But do I send thee to fables or do I enforce thee to believe any thing rashly I say our soul being entangled and drowned in errour and folly seeks after the way of venty and truth if there be any such to be found if thou findest not thy self thus inclined and disposed pardon me and make me I pray thee partaker of thy wisdome but if thou doest let us I beseech thee both together seek out the truth Imagine with thy self that no not ce had as yet been given unto us nor no insinuation made unto us of any Religion what soever Behold we undertake a new work and a new businesse Professours of Religion are I believe to be sought for if there be no such thing Suppose then that we have found men of divers opinions and in that diversity seeking to draw every one unto them but that in the mean time some amongst these do surpasse the rest in renown of fame and in the possession of almost all people Whether they embrace the truth or no it is a great question but are they not first to be examined and tried that so long as we erre for as men we are subject to errour we may seem to erre with mankind it self but thou wilt say Truth is to be found but amongst a few certain men if thou knowest amongst whom it is why then thou knowest already what it is Did not I say a little before that we would seek after the truth as though we were yet ignorant thereof but if by the force of truth thou doest conjecture that there be but few that embrace it and yet thou knowest not who they be what if those few do lead and rule the multitude by their authority and can dive into the secrets and mysteries of faith and can make them in a manner plain and manifest do we not see how few attain to the height of eloquence and yet the schools of Rhetoricians do make a great noise throughout the whole world with companies of young men Do all those that desire to become good oratours being terrified with the multitude of unskilfull men think that they ought to addict themselves rather to the studie of the orations of Coccilius and Erucius then to those of Tullius Cicero all men affect the things that are strengthened and confirmed by the authority of their ancestours The simple sort of people endeavours to learn those things which a few learned men have delivered unto them to be learned but very few there be that attain unto great eloquence fewer there be that practise it but fewest of all that grow eminent and are famous What if true Religion be some such thing what if a multitude of ignorant people frequents the Churches it is no proof nor argument that therefore none are made perfect by those mysteries and yet if so few should studie eloquence as there are few that become eloquent our parents would never think it fit to have us recommended unto such masters When as therefore the multitude which abounds with a number of unskilfull people invites us to these studies and makes us earnestly to affect that which few do obtain why will we not admit that we have the like cause in Religion the which peradventure we contemne and despise to the great perill and hazard of our souls for if the most true and most sincere worship of God though it be but amongst a few yet it is amongst those with whom the multitude though wholly addicted to their appetites and desires and farre from the purity of knowledge and understanding doth consent and agree which without all doubt may come to passe I ask what answer are we able to give if any one should reprove our rashnes folly for that having a great care to find out the true Religion we do not diligently search it out amongst the masters and teachers thereof if I should say the multitude hath discouraged me Why then hath it not disheartened men from the study of the liberall sciences which hardly yields any profit to this present life why not from seeking after money and getting wealth why not from obtaining dignities and honours moreover why not from recovering and preserving health finally why not from the desire of a blessed an happy life in all which affairs though many men be imployed yet few there be that are eminent and excell You will say that the books of the Old Testament seemed to contain absurd things Who are they that affirm it namely enemies for what cause or reason they did it is not now the question but yet they were enemies you will say when you read them you understood so much by your own reading Is it so indeed if thou hadst no skill in Poetrie at all thou durst not take in hand Terentianus Maurus without a master Asper Cornutus Donatus and a multitude of other Authours are thought requisite for the understanding of any Poet whose verses deserve no greater esteem then the approbation and applause of a stage and thou without a guide doest undertake to reade those books and without a master darest passe thy judgement upon them which howsoever they be are notwithstanding by the confession of almost all mankind published to be holy and replenished with divine matters nor if thou findest some things therein which seem unto thee absurd dost thou rather accuse the dulnesse of thy wit and thy mind corrupted with the infection of this world as the minds of all fools are then those books which peradventure by such kind of men cannot
and in her prayers more and more instantly recommends her Sonne it is not the place of the dead body but the Mothers lively affection perhaps excited and quickened by the memory of the place which succours the soul of the deceased For doubtless it doth not unprofitably concern the religious mind of one that prayeth to consider at once both who is recommended and to whom he is recommended Even as we see men that pray do commonly so dispose the members of their body as usually is most proper and effectuall for suppliants to do as when they bend their knees when they spread their hands when they prostrate their bodies on the ground or do any other visible action of that nature although I say their invisible will and hearts intention be known well enough unto God who needs none of these signs to make him see what is in the heart of man yet certainly the man who prayeth doth move himself to pray to lament to grieve by such motions and postures as those much more humbly much more fervently and devoutly then otherwise he would Yea and how it comes to pass I know not seeing these motions of the body are not made but by some precedent motion of the mind yet certain it is that by these externall actions visibly done that other invisible motion which caused them is reciprocally increased and by this means that affection of mind which preceded those Actions as the cause of them is it self also increased because they are done and yet notwithstanding when it happens that a man is held in such sort or perhaps tyed by constraint that he cannot so dispose his corporall members as willingly he would his interiour man ceaseth not therefore to pray nor yet to prostrate himself before Almighty God in the more secret Cabinet of a contrite heart In like manner truly it much imports where a man can place the dead body of him for whose soul he intends to supplicate almighty God Observe this that it much imports even wherthe body is interred because both his precedent affection did chuse an holy place and also having put the body there the remembrance of the same place revives and increases that affection which preceded it But neverthelesse a religious friend being determined to give buriall to him whom he loveth although he cannot perhaps obtain to bury him where he would yet let him not by any means forbear necessary prayers in his recommendation for whatsoever becometh of the dead body Rest of the souls to bee procured even after death the Rest of his soul must be procured which soul of his when it left the body carried its sense along with it by which is distinguished in what condition every one is after death whither good or euil Nor doth the spirit of man after departure expect that its life should be any way relieved now by that flesh to which it self when time was afforded life which life at the hour of death it carried away with it self and shall restore again when it returnes For this is certain the flesh procures not the merit of Resurrection to the spirit but the spirit to the flesh whither it revives unto pain or glory CHAP. VI. VVE read in the Chronicles of the Church which Eusebius wrote in Greek and after him Ruffinus translated into Latine that the bodies of some Martyrs in France were thrown unto dogs and that what the dogs left of them together with their very bones was afterwards consumed with fire and the ashes cast into the river Rhosne so that not the least part of them could remain for memory Which we cannot imagine was permitted by the Divine Providence for any other reason then to teach Christians that by them who for the honour and Confession of Christ do despise their own lives the want of buriall after death is least of all to be regarded For out of all doubt this thing which was executed with so great cruelty upon the Martyrs bodies would never have been suffered by God if the victorious Souls themselves could thereby have been hindered of their Crowns and rest Hence therefore it is clearly manifest that our Lord saying Fear not those who kill the body and have no more to do meant not that men should act nothing upon the bodies of his servants deceased as well as living but that whatsoever they should be suffered to do nothing should be done that might disturb their happinesse nothing that should affect them with any sense of grief nothing that should hinder the perfect resurrection and restauration of their bodies in due time CHAP. VII ALL which notwithstanding by reason of that naturall and inbred affection which is in men in respect whereof it is said that no man ever hated his own flesh if they perceive that any thing be likely after their death to be wanting unto their bodies which the solemnity of funerall would require at least according to the custome of the countrey and place where they live we see they cannot forbear to be sad like men and sollicitous for that provision touching their bodies before death of which when they are once dead they shall not be sensible at all Yea so far doth this extend that in the book of Kings we read how God Almighty himself by one Prophet threatneth another who had transgressed his command that his body should not be buried in the Sepulchre of his Fathers The words of Scripture are these Thus saith our Lord 3 Reg. 13.21 Forasmuch as thou hast disobeyed the mouth of our Lord and hast not kept the Commandment which our Lord thy God commanded thee but camest back and hast eaten bread and drank water in the place in which our Lord commanded thee not to eat bread nor drink water thy carcase shall not be brought into the sepulchre of thy Fathers Which punishment if we consider it according to the Gospel where as hath been often said we are taught not to fear after our departure any thing that may be done to our dead members it will scarce seem to be any punishment at all but if we reflect upon that humane affection which all men naturally bear to their own flesh a man can hardly choose but be contristated even while he liveth for that which when he is dead he shall not feel In this respect therefore it was a punishment unto the Prophet that he could not forbear to grieve at present for that which should afterward befall his body though when it should indeed befall he were sure enough to have no sense of it For the will of our Lord doubtlesse was to chastise his servant thus far onely who had transgressed his command not so much by any particular pravity of his own will as through the fallacy of another who deceived him and made him think he had obeyed the command of God when he did not And it were very hard to think otherwise as that his body being killed by the tearings of