harsh and course fitteth not thy taste then I truste that which is fine pleasant delicate will content thy humor Only I am to craue pardon that my rough rude English nothing aunswereth his smoothe and curious latin and therfore I could wish thee if skill serueth rather to cōmon and parle with the Author him selfe then to vse the helpe of his rude interpretor otherwise for such as be not of so deepe reading for whom especially I haue taken this paine I am to desire that they nothing dislike the soueraign medicine for the wodden box nor the exquisit and rare gemme for the course casket These be the reasons gentle Reader which especially moued me to the translating of this aunciēt and learned Father I beseech thee as thou tenderest the saluation of thine owne soule that thou wouldest voutsafe to reade him attentiuely in whom thou shalte see cleerelye as in a glasse the faith of our forefathers the religion of the primatiue Church and in him thou shalt finde by Gods word and authoritie of sacred scripture the madnes of all Heretickes crushed in peeces and that in a short methodicall and eloquēt treatise The holy Ghost which moued no doubt this auncient learned Father to the writing of this worke incline moue thy hart to the diligent reading and sincere folowing of the same A. P. VINCENTIVS LIRInensis for the Antiquitie and Vniuersalitie of the Catholicke faith against the prophane Nouelties of all Heresies THE holy scripture of GOD saying and warning vs in this sorte Aske thy Fathers and they shall tell thee thy elders Deut. 52 and they shall report vnto thee And againe Accommodate thy eares to the workes of wise men Likewise My sonne Prou. 22 Prou. 3. forget not these speeches but let thy hart keepe my wordes It seemeth vnto me a peregram and the least of Gods seruantes that it shall by his gratious helpe be a matter of no small profitte to set downe in writing what I haue of holy Fathers faithfully receaued being a thing very necessary for mine owne infirmitie hauing alwaies therby in readines how by daily reading therof I may helpe my weak memory Vnto which labour not only the profite to be reaped by the worke but also the very consideration of the time and opportunitie of the place moued and inuited me the time because reason it is that seing it consumeth and bereueth vs of all humane and earthly thinges that we should also take out of it something which may auaile vs to life euerlasting especially seing the terrible iudgement of God which we expect drawing neere vpon vs doth seriously inuite prouoke vs to increase our studies and exercises in religion and the fraudulent dealing of new Heretickes requireth much care and attētion The place because hauing forsaken the company and troubles of the world and chosen a solitarie Abbey in a litle towne for mine abiding where I may without any great distraction of mind put in practise that which is song in the Psalme Be vacant and see that I am God With which reasons also accordeth the purposed end and resolution Psa 45 of my whole state of life in that I haue by the helpe of Christ after long diuers stormes indured in the warres shrewded my selfe in the harbour of a religious life a secure port for all states of men where contemning the blastes of vanitie and pride I may pacifie god with the sacrifice of humilitie and so escape not only the shipwracke of this present life but also the fire of the next But now in the name of God will I set vpon that which I haue taken in hand that is to set downe in writing such thinges as our forefathers haue deliuered and committed to our charge vsing herein rather the fidelitie of a reporter then the presumption of an author meaning yet to keepe this rule in my writing not copiously to lay forth all but briefly to handle each necessary point neither that in fine and exacte wordes but in easie and cōmon speach in such sort that most things may seme rather touched then declared Let thē write delicately and penne curiously which trusting either vppon witte or moued with respect of dewty enterprise any such actiō but for me it is sufficient that for helping my memory or rather forgetfulnes I haue gathered togither this Commonitorie which notwithstanding by Gods grace I will daily endeuour by litle and little calling to mind such thinges as in times past I haue learned to correcte and make more perfect And this haue I thought good to forewarne that if haplye this worke of mine passing forth fall into the handes of Censurers they do not ouerhastely in it reprehend that which they vnderstand present promise to vndertake with future correction better to polish and amend CHAP. I. INQVIRING therefore often with great desire and attention of very many excellent holy learned men how and by what meanes I might assuredly and as it were by some generall and ordinary way discerne the true Catholicke faith from false and wicked Heresie To this question I had vsually this answere of thē all that whether I or any other desired to finde out the Note the ansvvere of many excellent holy and learned men fraud of Heretickes daily springing vp and to escape their snares willingly would continue safe and sound in religiō that he ought two maner of waies by Gods assistance to defend and preserue his faith that is first by the authoritie of the law of God secōdly by the tradition of the Catholicke Church Here some man perhaps may aske that seing the Canon of the scripture is perfect most aboundantly of it selfe sufficient for all thinges what need we ioine vnto it the autoritie of the church her vederstanding and interpretation The reason is this because the scripture being of it selfe so deepe and profound all men do not vnderstand it in one and the same sence but diuers men diuersly this man and that man this way that way expound and interpret the sayings therof so that to ones thinking so many men so many opinions almost may be gathered out of them for Nouatus expoundeth it one way Photinus another Sabellius after this sort Donatus after that Arius Eunomius Macedonius will haue this exposition Appolinaris and Priscillian will haue that Iouinian Pelagius Celestius gather this sence and to conclude Nestorius findeth out that and therfore very necessary it is for the auoiding of so greate windings and turnings of diuers errors that the line of expounding the Prophetes and Apostles be directed and drawen according to the rule of the ecclesiasticall Catholicke sence Againe in the Catholicke Church we haue greatly to consider that we hold that which hath bene beleeued euery where alwaies and of all men for that is truely and properly Catholicke as the very force and nature of the word doth declare which comprehendeth all thinges that be truely vniuersall and that shall we do
them selues How shall they in the holy scriptures discerne truth frō falsehoode To which I answere that they must haue great care as in the beginning of this Treatise I said holy and learned men taught me that they interpret the diuine and canonicall scripture according to tradition of the vniuersall Church according to the rules of the Catholike doctrine in which like wise they must of necessitie folow vniniuersalitie antiquitie and consent of the Catholicke Apostolike Church And therefore if at anye time a parte rebell against the wholle noueltie against antiquitie the dissention of one or a few caried away with error against the consent of all or the farre greater parte of Catholickes In that case let them preferre the integritie of vniuersalitie before the corruption of a parte And in vniuersalitie let them also preferr the religion of antiquitie before prophane noueltie and againe in antiquitie let them preferre before the temeritie of one or a few the decrees of a generall Councell if any be or if no such be founde let them take that which is next hand that is to followe the opinions of many and great learned Doctors agreeing togither which faithfully soberly diligentlye obserued and kept By Gods grace we shall without any great difficultie finde out the errors of new vpstarte Heretickes CHAP. XIIII HERE I perceaue by order it foloweth to shew by exāples how the prophane nouelties of heretickes are by bringing forth and conferring togither the olde Doctors opinions agreeing togither to be found out and condemned which auncient consent of holy fathers is not so carefullie and diligently to be sought for folowed in euery small question of the scripture but only and especially in the rule of faith neither yet alwaies nor all heresies are after this sorte to be impugned but only such as be new and vpstart to wit at their first springing vp before they haue lette with lacke of time falsified the rules of the auncient faith before the poison spreding far a broad goeth about to corrupte the Fathers workes But those heresies which haue alreadie gott ground and be of some contiunance are not this way to be delt with all because by long tracte of time they haue had oportunity to steal truth And therfore such kinde of prophane schismes and heresies which be of longer standing we must not otherwise conuince but either only if need be by the authoritie of the scriptures or else to auoide and detest them being already conuicted and condemned in olde time by generall Councels of Catholicke Preistes Therfore so soon as any infectious error begineth to break forth and for her defence to steale certain words of holy scripture craftely fradulently to expound thē straight waies for the right vnderstanding therof the Fathers opinions are to be gathered togither by which let any whatsoeuer new and therfore prophane doctrine growing vp with out all delay be deiected and speedely condemned But those Fathers opinions only are to be conferred togither which with holines wisdome and constancie liued taught and continued in the faith and communion of the Catholicke Church and finally deserued to die in Christ or happily for Christ to be martired whō notwithstāding we are to beleeue with this condition that whatsoeuer either all or the greater parte with one mind plainly commonlye constantly as it were a Councell of Doctors agreeing togither haue decreed and set downe receauing it from their auncestors holding it for their time and deliuering it to their posteritie let that be had and accounted for vndoubted for certaine and firme truth And whatsoeuer any although holy and learned although a Bishop although a Confessour and Martir hath holden otherwise then all or against all let that be put aside from the authoritie of the common publicke and generall faith reputed amongst his owne proper priuate and secrete opinions least with greate daunger of eternall saluation we do according to the custome of sacriligious Heretickes and Schismatickes forsake the trueth of the vniuersall faith and follow the nouell error of one man the holy and and Catholicke mind of which blessed Fathers least any man thinke that he may rashly cōtemne The Apostle saieth 1. Cor. 12. in his first epistle to the Corinthians And some verely hath God set in his Church first Apostles of which him self was one Secondly Prophetes as Agabas was of whom we read in the Actes Thirdly Doctors which now are called Cap. 11. Tractators whō also this Apostle some time nameth Prophetes because their office was to expound declare to the people the misteries of the Prophetes these therfore disposed and placed by God at diuers times and sundry places agreeing consenting all in one mind in Christ touching the vnderstanding of the Catholicke faith whosoeuer cōtemneth doth not contemne man but God and that we disagree not by any meanes from the perfect and true vnitie of those Fathers the same Apostle doth earnestly beseech all Christians saying I beseech you brethren that you say all one thing and that there bee no schismes among you but that you be perfecte 1. Cor. 1 in one sence and in one knowledge And if any man separate him selfe from the communion of theire opinion let him heare that saying of the same Apostle He is not the God of dissention but 1. Cor. 14 of peace that is not of him that leaueth consent and vnitie but of them that remaine in peace and agreement As I do quoth he teach in all the Churches of the Saintes that is of Catholickes which therfore be holy because they continue in the cōmunion of the faith and least happily any one should contemne others and proudly require only to be heard only to be beleeued strait after he saieth What hath the word of God quoth he proceeded from you or haue it only come to you And least this might be taken as spoken slightlye he addeth If any quoth he seemeh a Prophet or spirituall that is a master in spirituall matters let him be a zealous louer of vnitie and peace in such wise that he neither preferre his owne opinion before the iudgement of others neither leaue or forsake the sence and common consent of all men The commaundementes of which thinges he that is quoth he ignorant of that is he that learneth not those thinges which he yet knoweth not or contemneth those which he knoweth he shal not be knowē that is he shall be thought vnworthie whom amongest such as be vnited in faith equall in humilitie God should regard and looke vpon a greater euill then which I doubt whether any man can inuēt or deuise which yet notwithstanding accordinge to the Apostles commination wee see to haue fallen vpon Iultan the Pelagian who either contēned to be ioined in opinion with his felowes or else presumed to separate him selfe from theire societie and communion But now it is time to bring forth the example which we promised how and after what sort
the iudgement and opinions of holy Fathers were gathered togither that according to thē by the decree and authority of a Councell the rule of faith might be set down which to the end that I may more commodiously do I will here make an end of this commonitorie and so take a nother beginning for declaring of those thinges which do folow and ensew A RECAPITVLATION of all that hath bene said in the former two bookes WHICH being so it is now time that in the ende of this second booke we recapitulate touch in few wordes the Summe of all that which in these two commonitorie bookes hath bene spoken We saied in the premisses that this alwaies hath bene and at this day is the custome of Catholickes to try and examine true faith two manner of waies First by the authoritie of the deuine scripture secondly by the tradition of the Catholicke Church not because the Canonicall scripture is not of it selfe sufficient for all thinges but because verie many expounding Gods word at there owne pleasure doe thereby bring forth and hatch vp diuers opiniōs errors And for that cause it is necessarie that the interpretatiō of the diuine scripture be directed according to the one onely rule of the Churches vnderstāding especially in those questiōs vpon which the foundatiō of the whole Catholicke religion doth depēd Likewise we said that in the Church we had to consider the consent both of vniuersalitie and antiquitie so that we be neither caried a way from sound vnitie to schisme nor yet cast headlong frō antiquitie of religion into the daungerous gulfe of hereticall nouelties We said also that in antiquity we had diligently to obserue and seriously to consider two thinges vnto which all those that will not bee heretickes must of necessitie stand The first is that which hath in oulde time bene determined by all the bishopes of the Catholicke Church by authority of a generall Councell The second is that if any new question did arise in which the determination of a Councell were not to be found that then we ought to haue recourse to the sayings of the holy fathers but yet of these only who in theire time and place were probable maisters being such as liued and died in the vnitie of the communion and faith And whatsoeuer we knew that they beleeued taught with one mind and consente to iudge and take that without all scruple to be the true and Catholicke Religion of the Church And least any man might think that we saied this rather of presumption thē of any authoritie of the Church we gaue an example of the holy Councell holden almost three yeeres sithence at Ephesus a Citie in Asia in the time of the right honorable Councels Bassus Antiochus in which disputation was had of constituting and setting downe rules of faith and least there might by chance some prophane Noueltie creep in as happened at that persidious meeting in Ariminum this was reputed and thought the most Catholicke holy best course to be taken by the iudgement of all the Bishops there present which were almost two hundred in number that the opinions of these Fathers should be brought forth of whō it was certaine that some of them had bene Martirs diuerse Confessors and all to haue liued and died Catholicke Preists that by their authoritie consent and verdict the old religion might be rightlie and solemnely confirmed and blasphemous prophane nouelties condemned which being so done worthely and iustlie Nestorius was iudged to haue taught contrary to the old Catholicke religiō and blessed Cirill to haue maintained holy and sacred antiquitie And to the end nothing might be wanting which procureth credite we put downe also the names and number of these Fathers although not remēbring their order according to whose consent and vniforme doctrine both the textes of holy scripture were expounded and the rule of Gods word established Neither will it here be superfluous for memory sake to repeate them all once againe These then bee the names of them whose workes were cited in that Councell either as iudges or else as witnesses S. Peter Bishop of Alexandria a most excellent Doctor and blessed Martir S. Athanasius Bishope of the same sea a most faithfull teacher and famous Confessor S. Theophilus Bishope also of the same Citie a notable man for faith life and learning next after whom succeded venerable Cirill who at this present doth honour the Church of Alexandria And that no man happelie should suspecte that this was the doctrine of one Citie or of one Prouince to the former there were adioined those two lightes of Caperdocia Saint Gregory Bishoppe and Confessor of Nazianzene Saint Basill Bishope and Confessor of Cesurea also another Saint Gregory Nissen worthy for his merite of faith conuersation integritie and wisdome of such a brother as Basill was And for proofe that not onely the greeke and Easte Church but also the Latin and Weast were alwaies of the same opinion the letters of Saint Felix Martir and Saint Iulie both Bishops of Rome which they wrote vnto certaine men were there read And that not onely the head of the world but also the other partes should giue testimonie in that iudgement From the South they had blessed S. Ciprian from the North S. Ambrose Bishop of Millan These then be the holy Fathers agreeing with that sacred number of the tenne Commaundements which were alleadged in the Councell of Ephesus as Masters Councellors Witnesses and Iudges whose doctrine the blessed Synod holding following whose counsaile beleeuinge whose testimonie obeyinge whose iudgement without spite without presumption and without fauour pronounced gaue sentence concerning the rules of faith And albeit a farre greater number of Fathers might haue bene set downe yet was it not necessarie because it was not requisite that time should be spent with multitude of witnesses and further no man doubted but that those tenne did litle differ in opinion from all the rest of their fellow Bishopes After all this we sett downe the worthie sentence of Cirill which is to be found in the Ecclesiasticall actes of that Councell For when the epistle of S. Capreolus Bishop of Carthage was reade who intended nothing else nothing else desired but that noueltie might be ouer throwen antiquitie defended Bishope Cirill spake and gaue his definition in this sort for I haue thought good not to omitt it here these then be his wordes in the end of the actes of that Coūcell And this epistle quoth he of the venerable and religious man Capreolus Bishope of Carthage shall be adioyned to the faith of the Councels actes whose opinion is plaine and perspicuous for he desireth that the dostrine of the olde faith may be confirmed and new opinions superfluously inuented impiously spread a brode may be reproued and condemned To which all the Bishopes with one cōsent cried out This we spake all this we teach all this we desire all what I beseech you saied they all
if we folow vniuersalitie antiquitie consent Vniuersalitie shall we folow thus if we professe that one faith to be true which the Church throughout the world acknowledgeth and confesseth Antiquitie shall we follow if we disagree not any whit in opinion from them whom all know that our holy elders and Fathers reuerenced and had in great estimation Consent shall we likewise folowe if amongest our forefathers we hold the definitions and opinions of all or almost of all the Priests and Doctors together CHAP. II. VVHAT then shall a Christian Chatholicke doe if some small part of the Church cut it selfe off from the communion of the vniuersall faith What else but preferre the helth of the wholle body before the pestiferous and corrupt member what if some new infection goeth about to currupt not onlye a litle parte but the Wholle CHVRCH Then likewise shall hee regarde and be sure to cleaue vnto antiquitie which cannot possibly be seduced by any craftye noueltye What if in antiquitye it selfe and amongest the auncient fathers be founde some error of two or three men or haplie of some one citie or Prouince Then shall he diligently take heed that he preferr the decrees and determinations of the vniuersall auncient Church before the temerity or folly of a few What if some such case happen where no such thing can be founde Then shall be labour by conferring and laying together amongest them selues the auncient Fathers opinions not of all but of those only which liuing at diuers times and sundry places yet remaining in the cōmunion and faith of one Catholicke Church were probable masters and guides to be folowed and whatsoeuer he perceiueth not one or two but all iointly with one full consent plainly vsually cōstantly to haue holden written taught let him know that without all scruple or doubt he ought to beleeue hold professe that faith that doctrine that religion But for more perspicuitie light of that which hath bene said ech part is to be made cleere with seuerall examples and somewhat more at large to be amplified least to much breuity breed obscurity ouermuch haste in spech take away the substance and waight of the matter When in th time of Donatus of whō came the Donatistes a great part of Africke fell headlong into his furious error and vnmindfull of her name religion and profession preferred the sacriligious temeritie of one man before the Church of Christ then all those of Africke which detested that prophane Schisme and vnited them selues to the vniuersall Churches of the world they only amongst them all remaining with in the bosome of the catholick Church could be saued leauing certainly a notable example to their posteritie how euer 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 neere corrupted not a litle parte but well nigh the wholle world in such sort that almost all the Bishops of the latin Church deceaued partly by force partly by fraud mens minds were couered as it were with a mist what especially in so great a cōfusiō was to be folowed then whosoeuer was a louer and a folower of Christ and preferred auncient faith before new errour was not touched with any spott of that infection The daunger of which time doth aboundantly shew what calamitie entereth in when a new doctrine is admitted For at that time not onely small matters but thinges of great importāce were ouerthrowē for not only alliance kinred frends families but also cities cōmon wealthes coūtries Prouinces yea at length the wholle Romane Empire was shaken ouerturned For whē the prophane noueltie of the Arrians like a certaine Bellona or furie had first taken captiue the Emperour afterward subduing all pallaces to her new lawes neuer ceased after that to trouble and confound all things priuate and publicke holy and not holy putting no differēce betwixt good and truth but as it were from an high place did strike all at her pleasure Then maried women were defiled widowes spoiled virgins violated Abbeis suppressed Cleargie men vexed Deacons beaten Preistes banished Dungeons Prisons Mines filled with holy men of which the greater part banished the citie like exuls pined and consumed away amongest desertes dennes and wilde beastes with nakednes thirst and hunger And all this miserie had it any other begining but because humane superstitiō was admitted for heauenly doctrine well grounded antiquitie subuerted by wicked noueltie whilest our Superiours decrees were violated our Fathers ordinances broken the Cannons of our auncestors abrogated and whilest the licentious libertie of prophane and new curiositie kept not it selfe within the chaste limittes of sacred and sound antiquitie But perhaps we deuise all this of hatred to Noueltie affection to Antiquitie Who so thinketh at least let him geue credit to blessed Ambrose who in his second booke to Gratian the Emperour bewailinge the sharpe persecution of that time saith thus But now O God quoth he we haue sufficiently washed and purged with our ruine and blood the death of the Confessors the banishment of Preistes and the wickednes of so great impiety it hath manifestly appeared that they cannot be safe which haue violated and forsaken their faith Likewise in his third booke of the same worke Lett vs therfore quoth he keepe the precepts of our elders not with temerity of rude presumptiō violate those seales descēding to vs by inheritance None durst opē that propheticall booke close sealed not the elders not the powers not the Angells not the Archangelles to explicate and interpret that hooke was a prerogatiue only reserued to Christ The Preistlike booke sealed by the Confessors and consecrated with the death of many Martirs which of vs dare presume to open which booke such as were compelled to vnseale notwithstanding afterward when the fraud was condemned they sealed againe they which durst not violate or touch it becam 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 thē For who is so senselesse that although he cannot ariue to their perfection desireth not yet to imitate them whō no force coulde remoue from defending theire auncestors faith not threatnings not flatterings not life not death not the King not the Emperor not the Empire not men not Deuills those I say whome for maintenance of religiouse antiquitie our Lord vouchsafed of so highlye and so greate a grace that by them he would repaire the ouerthrowē Churches geue life to the dead spiritualtie restore the ouerthrowne glory of Preistes blotte out wash away with a fountaine of heauenly teares which God put into the harts of the Bishops those wicked not bookes but blottes blurres of new impiety finally to restore almost the wholle world shaken with the cruell tempest of vpstart heresie to the aunciēt faith frō new error to olde
sobernes from new madnesse to auncient light from new darkenesse But in this diuine vertew which they shewed in the confession of their faith this thing is especially of vs to be noted that in that antiquitie of the church they tooke vpon them not the defence of any one part but of the wholle For it was not lawfull that such excelent famous men should maintaine and defend with so great might maine the erroneous suspitions and those contrary each to other of one or two men or should stand in contention for the temararious conspiracie of some small Prouince but they did those by folowing the Canons and decrees of the Catholicke and Apostolicke veritie of all the Preistes of holy Church rather to betray them selues then the vniuersall auncient faith For which fact of theirs they merited so great glorie that they are accounted not only Confessors but also iustly and worthely the Princes of all Confessors Great therfore surely diuine was the example of these blessed Confessors and of euery true Catholicke continually to be remembred who like the seuenfold Candlesticke shining with the seuenfold giftes of the holy Ghost deliuered vnto all posteritie a most notable example how afterward in each foolish and vaine error the boldnes of prophane noueltie was to be repressed with authoritie of sacred Antiquitie CHAP. III. NEITHER is this any new thing but alway vsuall in the Church of God that the more religious a man hath bene the more ready hath he allwayes resisted nouell inuentions examples wherof many might be brought but for breuity sake I will only make choyce of some one which shall be taken from the Apostolique sea by which al men may see most plainly with what force alwayes what zeale what indeuour the blessed succession of the blessed Apostles haue defended the integrity of that religion which they once receaued Therfore in times past Agrippinus of venerable memory Bishope of Carthage the first of all mortall men maintained this assertion against the deuine scripture against the of the vniuersall Church against the minde of all the preistes of his time against the custome and traditiō of his forefathers that rebaptization was to be admitted and put in practise Which presumptiō of his procured so great domage and hurte to the Church that not only it gaue all heriticks a paterne of sacrilege but also ministred occasion of errour to some Catholickes When therfore euery where al men exclaimed against the nouelty of the doctrine and all priestes in all places each one according to his zeale did repugne then Pope Steuē of blessed memory bishop of the Apostolique sea resisted in deed with the rest of his felow byshopes but yet more then the rest thinking it as I suppose reason so much to excell all other in deuotion towardes the faith as he was superiour to them in authoritie of place To conclude in his Epistle which then was sent to Afrike he decreed the same in these wordes That nothing was to bee innouated but that which came by tradition ought to be obserued For that holy and prudent man knew well that the nature of pietie could admitt nothing else but only to deliuer and teach our children that religion and that faith which we receaued and learned of our forefathers and that we ought to folow religion whither it doth lead vs and not to lead religion whither it please vs and that nothing is more proper to Christian modestie and grauitie then not to leaue vnto posteritie our owne inuentions but to preserue and keepe that which our Predecessors left vs. What therfore was thē the end of that wholle busines What else but common and vsuall to wecte antiquitie was retained noueltie abandoned But perhaps that new inuention lacked patrons and defenders To which I say on the contrary that it had such pregnant wittes such eloquent tonges such number of defendants such shew of truth such testimonies of scripture but glosed after a new and naughtie fashion that all that conspiracie and schisme shoulde haue semed vnto me inuincible had not the very profession of noueltie it selfe so taken in hand vnder that name defended with that title recōmended ouerthrowen the very ground of so great a schisme To conclude what force had the Councell or decree of Africke By Gods prouidence none but all things there agreed vpon were abolished disanulled abrogated as dreames as fables as superfluous And O strange change of the worlde the authours of that opinion are iudged and thought Catholickes the folowers accounted reputed Heretickes the masters discharged the schollers condemned the writers of those bookes shall be children of the kingdome of Heauen the maintainers of those books shall burne in Hell For who donbteth but holy S. Ciprian that light of all Saintes that lanterne of Bishops and spectacle of Martirs with the rest of his companions shall raigne with Christ for-euer And contrariwise who is so wicked to deny that the Donatists and such other pestilent Heretickes which by the authority of that Coūcell vaunt that they do practise rebaptization shall burne for euer with the Deuill his Angells Which iudgemēt in mine opinion seemeth to haue come frō God for their fraudulent dealing especially which endeuoring vnder the cloake of an other mans name coningly to frame an heresie commonly laye holde of some darke sayings of one auncient Father or other which by reason of the obscuritie may seeme to make for theire opinion to th end they may be thought that whatsoeuer I know not what they bring forth to the worlde neither to haue bene the first that so taught neither alone of that opinion whose wicked deuice in mine opinion is worthie of dubble hatred both for that they feare not to sow their poisoned seed of heresie amongest others and also because they blemishe the memorie of some holy man as it were with prophane handes cast his dead ashes into the wind bringing infamously that to light which rather with silence were to be buried folowing therin the steps of their father Chā who not only neglected to couer the nakednes of venerable Noë but also shewed it to others to laugh at by which fact of his he incurred so great a crime of impietie that Gen. 9 his posteritie was subiect to the malediction of his sinne his blessed brethrē doing farr otherwise who neither with their owne eies would violate the nakednesse of their reuerend father nor yet permit it to remaine vncouered for other to behold but going backward as the holy text saith they couerd him which is as much to say that they neither approued with harte nor blased with tong the holy mans fault and therfore they their posterity were rewarded with their fathers blessing But to returne to our purpose CHAP. IIII. VVE haue therfore much to feare the sacrilege of a changed faith of a violated religion from which fault not only the discipline of the ecclesiasticall decree doth restraine vs but the authoritie also of the
It were too long to rehearse vp all his workes for which he might haue bene compared to the cheefe pillors of Gods Church had not the prophane licentiousnesse of hereticall curiositie by inuenting I know not what new opinion spotted and discredited all his former labours whereby his doctrine was accounted not so much an edification as an ecclesiasticall tentation CHAP. VII HEREsome man perhaps requireth to know what heresies these men aboue named taught that is Nestorius Appollinaris Photinus This pertaineth not to the matter whereof we now intreat for it is not out purpose to dispute against each mans particuler error but only by a few exāples plainly and clerely to proue that to be most true which Moyses saith that if at any time any ecclesiasticall master yea a Prophet for interpreting the misteries of the prophetical visions goeth about to bring in any new opinion into the Church that the prouidence of god doth permitt it for our proofe triall But because it will be profitable I will by a litle disgression breefely set downe what the forenamed heretickes Photinus Appollinaris Nestorius taught This then is the heresie of Photinus he affirmeth that God is as the Iewes beleeue singuler and solitary denyning the fulnesse of the Trinitie not beleuing that there is any person of the word of God or of the holy ghost he affirmeth also that Christ was onlye man who had his begining of the virgin MARY teaching verie earnestly that we ought to worshipe only the person of god the father to honor Christ only for man This then was Photinus opinion now Appollinaris vaunteth much as though he beleeued the vnitie of Trinitie with full sound faith but yet blasphemeth he manifestly against our Lordes incarnation For he saith that our Sauiour either had not mans soule at all or at least such a one as was neither indued with mind or reason furthermore he affirmeth that Christs body was not takē of the flesh of the holy virgin MARY but descended from heauen into the wōbe of the Virgin holding yet doutfully and inconstantly some time that it was coeternall to the word of God some time that it was made of the diuinitie of the word for he would not admit two maner of substances in Christ the one diuine the other humane the one of his Father the other of his Mother but did thinke that the verie nature of the word was deuided into two partes as though the one remained in God and the other was turned into flesh that whereas the truth saith that Christ is one consisting of two substances he contrary to the truth affirmeth of the one diuinitie of Christ to be two substances and these be the assertions of Apollinaris But Nestorius sicke of a contrarie disease whilest he faineth a distinction of two substances in Christ sodenly bringeth in two persons and with monstrous wickednes will needs haue two sonnes of God two Christes one that was God and another that was man one begotten of the Father another begotten of his Mother And therfore he saieth that the holy Virgin MARY is not to be called the mother of God but the mother of Christ because that Christ which was borne of her was not God but man And if any man thinke that in his bookes he saith there was one Christ and that he preached one person of Christ I must needs confesse that he lacketh not ground to say so for that he did either of craftie pollicie the rather to deceaue that by some good thinges he might the more easely perswade nought as the Apostle saith By the good thing he hath wrought Rom. 7 me death Wherfore either craftely as I said in certaine places of his writings he vaunteth to beleeue one person in Christ or else surely he did hold that after our Ladies deliuerie two persons became in such sort sort one Christ that yet in the time of our Ladies cōception or deliuerie for some time after there were two Christes and that Christ was borne first like vnto another man and only was man and not yet ioined in vnitie with the person of God the word and that afterwarde the person of the word descended downe assuming and ioininge him selfe to that man in vnitie of person although he now remaine in glorie assūpted for some time yet there seemeth to haue bene no difference betwixte him and other men Thus then Nestorius Apollinaris Photinus like mad dogges barked against the Catholicke Church Photinus not cōfessing the Trinity Apollinaris main taining the nature of the Word conuertible not confessing two substances in Christ denying also either the whol soule of Christ or at least that it was indued with mind and reason beleeuing for his pleasure what he liked of the second person in Trinitie Nestorius by defending either alwaies or for some time two Christes But the Catholicke Church beleeuing aright both of God and of our Sauiour neither blasphemeth against the misterie of the Trinitie nor against the incarnatiō of Christ for it worshipeth one Diuinitie in Trinitie and reuerenceth the equalitie of the Trinitie in one and the same maiestie cōfessing one Christ not two and the selfe same both God and man beleeuing in him one person yet acknowledging two substances but yet beleeuing one person two substances because the word of God is not mutable that it can be turned into flesh one person least professing two sonnes it may seeme to worship a quaternitie not to adore the Trinitie CHAP. VIII BVT it is worth the labor to declare this matter more plainely more substantially more distintly In God is one substance and three persons in Christ be two substances but one persone In the Trinitie there is an other and an other but not another and an other thing In our Sauiour is not an other another but an other other thing How is there in the Trinitie an other and an other but not another an other thing Marry because there is an other person of the father an other of the sonne and an other of the holy ghost But yet not an other another nature but one the selfe same How is there in our Sauiour another and another thinge not another and another because there is another substance of the diuinitie and another substance of the humanitie but yet the deitie the humanitie is not another and another but one and the selfe same Christ one and the selfe same sonne of God and one and the selfe same person of the selfe same Christ and sonne of God As in a man the body is one thing and the soule is another thing but yet the body and the soule are but one and the selfe same man In Peter Paule the soule is one thing the body is another thing yet the body the soule are not two Peters nor the soule is not one Paul and the body an other Paul but one the selfe same Peter one and the selfe
impious rather gracelesse follow that furious mad proceeding For the Church of Christ is a carefull diligent keeper of religion cōmitted to her charge she neuer chāgeth or altereth in it any thing she diminisheth nothing nothing she addeth What is necessarie she loseth not what is superfluous she forceth not her owne she maintaineth not her owne shee vsurpeth not but with all industrie laboureth only about this one thing that is by faithfull prudent handling of our forefathers doinges what by them in times past was well entered begone she polisheth what thē was well polished and declared she cōfirmeth what then was confirmed defined she retaineth To conclude what hath she els endeuoured by the decrees of Councells but that that doctrine which before was simplie credited the same afterward should be more diligently beleeued that religion which before was taughtmore slowly the same afterward shold be preached more instantly That faith which before was more securely reuerenced the same afterward should more carefully be practised This I say alwaies nothing els hath the Church prouoked with the nouelties of Heretickes set downe by the decrees of her Councells to weet onely to confirme that to posteritie by writing comprehēding a great summe of things in few wordes and often times for more easie vnderstāding to an olde article of faith geuing a new name which before by tradition she had receaued of her forefathers CHAP. XIIII BVT to returne to the Apostle O Timothie quoth he keepe tho depositum auoyding prophane nouelties of voices Auoyde quoth he as a viper as a scorpian as a basiliske least they infecte thee not only by towching but also with their very eies breath what is ment by Auoide that is not so much as to eate with any such what 1. Cor 5 importeth this Auoide yf any man quoth he come vnto you and bring not this doctrine what doctrine but the Catholicke and vniuersall and that which with sounde traditiō of the truth hath cōtinued one the selfe same through all successions of times and that which shall continue to the worldes ende What thē Receaue him not quoth he into the house nor say God saue you for 2. Ioan. 7 he that saieth vnto him God saue you communicateth with his wicked workes Prophane nouelties of voices quoth he what is Prophane Those which haue no holines in them no iote of religion wholie vnknowne to the Church which is the temple of God Prophane nouelties of voices quoth he of voices that is nouelties of opinions nouelties of things nouelties of senses contrarie to our forefathers faith contrarye to antiquitie which if we admitte and receaue of necessitie the faith of our blessed auncestors either all or a greate parte of it must be ouerthrowne the faithfull people of all ages and times all holy Saintes all chast all continent all virgins all widowes all Clearkes all Deacons all Priestes so manie thousands of Cōfessors so many bands of Martirs so many famous and great cities and common wealthes so manie Ilandes Prouinces Kings countries kingdomes nations to cōclude almost the whole worlde incorporated by the Catholicke faith to Christ their heade must needs be saied so many hūdredes of yeeres to haue bene ignorant to haue erred to haue blasphemed to haue beleeued they know not what Auoide quoth he Prophane nouelties of voices to receiue which which to folow neuer was the custome of Catholickes but alwaies the propertie of heretickes And to say truth what heresie hath euer peeped forth but vnder the name of some certain man in some certaine place and at some certaine time Who euer set abroche any heresie who first deuided not him selfe frō the consent of the vniuersalitie and antiquitie of the Catholicke Church which to be true examples do plainly proue For who euer before that prophane Pelagius presumed so much of mans free will that he thought not the grace of God necessarie to euery perticuler good acte Who euer before his monstrous disciple Celestius denied all mankind to be tied bound with the sinne of Adams preuarication Who euer before sacriligious Arius durst teare in peeces the Vnitie of Trinitie Who euer before wicked Sabellius attempted to confound the Trinitie of Vnitie Who euer before cruell Nouatiā affirmed God to be so mercilesse that he had rather the death of a sinner then he should returne and liue Who euer before Simon Magus punished by Apostolicall censure from whome that olde sinke of filthines came by cōtinuall secrete succession vnto Priscillian that was the last durst euer affirme that God our Creator was the author of euell that is the authour of our wickednes impieties and horrible crimes because God as he saied so made mans nature that by a certaine proper motion and impulse of an inforced will it can do nothing else but sinne desire nothing else but to offend because being prouoked and inflamed with the furious rage of all vices it is with an insatiable desire caried away headlong into the pitt and sincke of all filthines Such examples are infinite which for beuitie sake I omitt by all which not-withstanding it appeareth plainly and cleerely that it is an vsuall and common thing in all Heresies to take great pleasure in prophane nouelties to loathe the decrees of our forefathers and so fall from the faith by opposing the false counterfeit name of knowledge and learning contrariwise this is proper to all Catholickes to keepe that faith which the holy fathers haue left committed to their charge to cōdēne prophane nouelties as the Apostle hath already said again doth say Yf any man shal preach otherwise thē that which is receaued to accurse him CHAP. XV. HERE haplie some man may demaunde whether heretickes also do vse the testimonie of holy scripture To which I say that they do and that verie earnestly for a man may behold thē ranging and coursing in euery parte of the Byble in Moyses in the kinges in the Psalmes in the Apostles in the Ghosples in the Prophets for whether they be amongst their owne bretheren or with strangers whether in priuate or in publique whether in talking or in writing whether in the house a feasting or abrode in walking they almost neuer alledge any thinge of there owne which they do not pretend to shadowe with the wordes of sacred scripture Read the pamphlets of Paulus Samosatenus of Priscilian Eunomius Iouinian the rest of such like pestilent Heretickes and you shall find through all their workes an huge hepe of examples almost no page omitted which is not colored and painted with the sayinges of the new and olde testament But the more closely they lurke vnder the shadow of Gods lawe the more carefullie are they to be feared the more narrowlie to be watched for they knowe full well that their stinking and vnsauorie drugges be not likelie almost to please any if simplie and nakedly they be set forth therfore they do temper them
what desired they all surely nothing else but that which was of olde time deliuered might be still retained and that which was newlie inuented might speedelie be reiected After all which we maruailed at and highly commended the greate humilitie and holines of that Councell in which were so many Bishopes the greater part of whom were almost Metropolitanes of such eruditiō of such learning that they were almost all sufficient to haue disputed of matters of faith Which greate assemblie and meeting together although it might in some mans opinion haue imboldened them to presume and determine somwhat of thēselues yet they deliuered nothing presumed nothing arrogated nothing to themselues but before all thinges they were very carefull not to leaue any thing to posteritie which before they had not receiued of their forefathers not thinking it sufficient to dispose well of the businesse then present but also to leaue an example to their posteritie how they in like manner should reuerence the religion of sacred antiquitie and vtterly condemne the inuentions of prophane noueltie We inuaighed also against the wicked presumption of Nestorius who boasted that he was the first and the only man which vnderstood 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 vnskilfull that is all Preistes all Confessors and Martirs of whom some had expoūded Gods lawe others allowed and beleeued them To conclude he maintained that the Church both now did erre and alwaies had erred because as he thought it had and did folow vnlearned and erronious Doctors All which albeit they were abundantly sufficient for the ouerturning extinguishing of all prophane nouelties Yet least that ought shold in such plētie of proofes be wanting we added for a conclusion a doble authoritie of the Sea Apostolique the one of holy Pope Xistus which venerable father nowe honoureth the Church of Rome the other of Pope Celestinus of blessed memorie his predicessor which I haue thought good also here to sett downe Pope Xistus then in his epistle which he wrot to the Bishope of Antioch towching the cause of Nestorius saieth thus Therfore quoth he because as the Apostle saieth the faith is one which euidently hath obtained to be so called let vs beleeue and such thinges as are to bee holden lett vs beleeue Afterward he prosecuteth and explicateth what those thinges be which are to be beleeued what they be which are to be kept saying thus Nothing quoth he is further lawefull for Noueltie because it is cōuenient that nothing be added to Antiquitie The faith beleefe of our forefathers is cleare perspicuous let it not be troubled or defiled with any permixtion of filthie mire Apostolically spoken in commendation of our forefathers faith to compare it to light and perspicuitie and in likening nouell prophanes to the admixtion of filth and mire Pope Celestinus likewise is of the same opinion for in his epistle which he sent to the Preistes of France wherin he reprehendeth their dissimulation in that they left by their silence the old faith destitute and suffered prophane Nouelties to spring vp thus he writeth Worthelie quoth hee the cause doth touch vs if with silence we foster errour therfore let such men be corrected let them haue no libertie to speake at their pleasure Some happely doubteth who they be whom he forbiddeth to haue their libertie in speaking whether the preachers of antiquitie or the inuentors of nouelties Let him speake and discharge the Reader of this doubt for it foloweth Let nouelty cease of quoth he if the matter be so that is if that be true which diuers accuse vnto me your Cities Prouinces that through your pernitious dissimulation you cause thē to yeeld vnto certaine new doctrine Therfore quoth he if the matter be so let noueltie cease of to prouoke Antiquity This then was the blessed opiniō of holy Celestinus not that antiquity should cease to ouerthrow Noueltie but rather that Noueltie should giue ouer to prouoke antiquitie Which Apostolicke and Catholicke decrees whosoeuer resisteth first of necessitie he must proudly contemne the memorie of S. Celestinus who defined that noueltie should giue ouer to prouoke antiquitie Againe he mustiest scoffe at the decree of holy Xistus whose iudgemēt is that nothing is lawfull for noueltie because it is not conuenient that ought be added to antiquitie Againe he must contemne the determinatiō of blessed Cirill who highlie commended the zeale of venerable Capreolus in that he desired that the old articles of faith should be confirmed new inuētions vtterly condemned Likewise he must reiect the Councell of Ephesus that is the iudgement almost of all the holy Bishopes of the East who inspired by God would not decree that posteritie should beleeue ought but that which the sacred antiquitie of our forefathers agreeing togither in Christ had holden beleeued who with their vniforme allowing acclamation testified that they all decreed all wished all gaue iudgemēt that is all heretickes almost before Nestorius contemning antiquitie and defending Noueltie were condēned So likewise Nestorius him selfe the author of noueltie and impugner of antiquitie should bee condemned Whose sacred consent and agreement proceding frō Gods goodnes if any dislike what remaineth but that he maintaine that Nestorius prophane opinion was vniustly condemned Finally hee must also sett light by and contemne the vniuersall Church of Christ and her masters the Apostles and Prophetes and especially the Apostle S. PAVL as dreggs drosse The vniuersal Church beecause shee hath alwaies religiously kepte and maintained that faith which was once deliuered S. PAVL because he hath written thus O Timothy keepe the depositum auoiding prophane Nouelties of voices And againe Yf any preach vnto you otherwise then you haue receiued bee he accursed And if neither the Apostle his definition nor the Ecclesiasticall canōs ought to be violated by which according to the sacred consent of vniuersalitie and antiquitie alwaies all heretickes and lastlie Pelagius Celestius and Nestorius were iustly and worthelie condemned surelie necessarie it is that hereafter all Catholickes which desire to shew thēselues true childrē of their mother the church doe cleaue ioine and sticke vnto the holy faith of their holy Fathers detesting and abhorring pursueing prosecuting the prophane nouelties of all prophane misereantes This almost is the summe of that which in these two commonitorie bookes we haue more amplie discoursed of now after the maner of recapitulatiō in fewer words gathered togither that my memorie for helpinge whereof I haue wrote this Treatise may both with dailye admonition be repaired and yet not ouerlaid with fastidious prolixitie