the Preface Page 3. line 23. read thus S. Augustine who as D. Field lib. 3. de Eccles fol. 170. asserteth was c. p. 6. l. 9. for dere r. desire p. 12 l. 20. r. pure offering In the Book p. 13. l. 15. for when r. whom p. 50. l. 11. for one r. or p. 82. l. 24. r. adorning p. 85. l. 10. for reserue r. referre p. 89. l. 16. r. probable p. 98. l. 7. r. retractations p. 124. l. 14. r. virtue and power p. 125. l. 6. for divens r. divers p. 127. l. 11. r. bosome p. 128. l. 20. for the r. them p. 130. l. 9. r. too p. 133. l. 9. leave out a. This Golden Treatise is fitly divided into five Parts From the begnining to the fifth Chapter the Authour delivers a generall and a regular way to discern the true Faith from heresie by Vniversality and Antiquity and satisfies the objections to the contrary From the fifth to the eleventh he treats of the causes why God suffers heresies where he brings in the fall of Origen and Tertullian and of some hereticks Photinus Apollinaris and Nestorius and sets down their heresies and the Catholick doctrine opposite unto them From the eleventh to the fifteenth he shews the duty of atrne Catholick in keeping the depositum of faith and carefully avoiding all Novelties From the fifteenth to the Recapitulation he treats of the subtilty of hereticks in alledging the Scriptures The Recapitulation conteins the substance of the former discourse Vincentius Lirinensis FOR The Antiquity and Vniversality of the Catholick Faith against the prophane Novelties of all Heresies THe holy Scripture of God saying and warning us in this sort Ask thy Fathers and they shall tell thee thy elders and they shall report unto thee And again Accommodate thy ears to the words of wise men Likewise My sonne forget not these speeches but let thy heart keep my words Deut. 52. Prov. 22. 3. It seemeth unto me a stranger of this world and the least of Gods servants that it shall by his gracious help be a matter of no small profit to set down in writing what I have of holy Fathers faithfully received being a thing very necessary for mine own infirmitie having alwaies therby in readinesse how by daily reading thereof I may help my weak memory Vnto which labour not onely the profit 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 seeing it consumeth and bereaueth us of all humane and earthly things we should also take out of it something which may auaile us to life euerlasting especially seeing the terrible iudgment of God which we expect drawing neere upon us doth seriously inuite and prouoke us to increase our studies and exercises in religion and the fraudulent dealing of new Heretickes requireth much care and attention The place because having forsaken the company and troubled of the world and chosen a solitary Abbey in a little town for mine abiding where I may without any great distraction of mind put in practise that which is sung in the Psalm 45. Be vacant and see that I am God With which reasons also accordeth the purposed end and resolution of my whole state of life in that I have by the help of Christ after long and divers stormes induced in the watres showded my self in the harbour of a religious life a secure port for all states of men where contemning the blasts of varity and pride I may pacifie God with the sacrifice of humility and so escape not onely the shipwrack of this present life but also the fire of the next But now in the name of God will I set upon that which I have taken in hand that is to set down iâ— writing such things as our forefather have delivered and committed to our charge using herein rather the fidelity of a reporter then the presumption of an authour meaning yet to keep this rule in my writing not copiously to lay forth all but briefly to handle each necessary points neither that in fine and exact words but in easie and common speech in such sort that most things may seem rather touched then declared Let them write delicately and penne curiously which trust â—â— either upon witte or moved with respect of duty enterprise any 〈◊〉 action but for me it is sufficient the for helping my memory or rather forgetfulnesse I have gathered 〈◊〉 ther this Commonitory which â—â— withstanding by Gods grace I 〈◊〉 daily endevour by little and little calling to mind such things as in times past I have learned to correct and make more perfect And this have I thought good to forewarn that if happily this work of mine passing forth fall into the hands of Censurers they do not over hastily reprehend in it that which they understand present promise to undertake with future correction better to polish and mend CAHP. I. INquiring therefore often with great desire and atâ—â—â—ion of very many excellent holy and learned men how and by what means I might assuredly and as it were by some generall and ordinary way discern the true Catholick faith from false and wicked Heresie To this question I had usually this answer of them all that whether I or any other desired to find out the fraud of Hereticks daily springing up and to escape their snares and willingly would continue safe and sound in religion that he ought two manner of wayes by Gods assistance to defend and preserve his faith that is first by the authority of the law of God secondly by the tradition of the Catholick Church Here some man perhaps may ask that seing the Canon of the scripture is perfect and most aboundantly of it self sufficient for all things what need we joyne unto it the authority of the Church her understanding and interpretation The reason is this because the scripture being of it self so deep and profound all men do not understand it in one and the same sense but diverse men diversly this man and that man this way and that way expound and interpret the sayings thereof so that to ones thinking so many men so many opinions almost may be gathered out of them for Novatus expoundeth it one way Photinus another Sabellius after this sort Donatus after that Arius Eunomius Macedonius will have this exposition Appolinarius and Priscillian will have that Iovinian Pelagius Colestius gather this sence and to conclude Nestorius findeth out that and therfore necessary it is for the avoiding of so great windings and turnings of divers errours that the line of expounding the Prophets and Aposties be directed and drawn according to the rule of the ecclesiasticall and Catholick sense Again in the Catholick Church we are greatly to consider that we hold that which hath been beleeved every where alwayes and of all men for that is truly and properly Catholick as the very force and nature of the word doth declare which
that hath been said in the former two books WHICH being so it is now time that in the end of this second book we recapitulate touch in few words the Summe of all that which in these two commonitorie books hath been spoken VVe saied in the premisses that this alwaies hath been and at this day is the custom of Catholikes to try and examine true faith two manner of waies First by the authoritie of the divine scripture secondly by the tradition of the Catholick Church not because the Canonicall scripture is not as to it self sufficient for all things but because very many expounding Gods word at their own pleasure do thereby bring forth and hatch up divers opinions and errours And for that cause it is necessary that the interpretation of the divine Scripture be directed according to the one onely rule of the Churches understanding especially in those questions upon which the foundation of the whole Catholick religion doth depend Likewise we said that in the Church we were to consider the consent both of universality and antiquity so that we be neither carried away from sound unity to schism nor yet cast headlong from antiquity of religion into the dangerous gulf of heretical novelties We said also that in antiquity we were diligently to observe and seriously to consider two things unto which all those that will not be hereticks must of necessity stand The first is that which hath in old time been determined by all the Bishops of the Catholick 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 have recourse to the sayings of the holy fathers but yet of these only who in their time and place were approved masters being such as lived and dyed in the unity of the communion and faith And whatsoever we knew that they beleeved and taught with one mind and consent to judge and take that without all sctuple to be the true and Catholick Religion of the Church And least any man might think that we saied this rather of presumption then of any authority of the Church we gave an example of the holy councel holden almost three years thence at Ephesus a City in Asia in the time of the right horourable Consuls Bassus and Antiochus in which disputation was had of constituting and setting down rules of faith â— and least there might by chance some prophane Novelty creep in as happened at that persidious meeting in Ariminum this was reputed and thought the most Catholick holy and best course to be taken by the judgement of all the Bishops there present which were almost two hundred in number that the opinions of those Fathers should be brought forth of whom it was certaine that some of them had been Martyrs divers Confessours all to have lived and died Catholick Priests that by their authority consent and verdict the old religion might be rightly and solemnly confirmed and blasphemous prophant novelties condemned which being so done worthily and justly Nestrius was judged to have taught contrary to the old Catholick religion and blessed Cyrill to have maintained holy and sacred antiquity And to the end nothing might be wanting which procureth credit we put down also the names and number of these Fathers although not remembring their order according to whose tonsent and uniform doctrine both the texts of holy scripture were expounded and the rule of Gods word established Neither will it here be superfluous for memory sake to repeat them all once agam These then be the names of them whose works were cited in that Councell either as judges or else witnesses S. Peter Bishop of Alxandria a most excellent Doctour and blessed Martyr S. Athanasius Bishop of the same sea a most faithfull teacher and famous Confessout S. Theophilus Bishop also of the same City a notable man for faith life and learning next after whom succeeded venerable Cyrill who at this present doth honour the Church of Alexandria And that no man happily should suspect that this was the doctrine of one City or of one Province to the former there were adjoyned those two lights of Cappadocia Saint Gregory Bishop and Confessour of Nazianzene St. Basil Bishop and Confessour of Cesaria and also another Saint Gregory Nyssen worthy for his merit of faith conversation integrity and wisdom of such a brother as Basil was And for proof that not onely the Greek East Church but also the Latine and West were alwayes of the same opinion the letters of Saint Felix Martyr and Saint Julie both Bishops of Rome which they wrote unto certaine men were there read And that not onely the head of the world but also the other parts should give testimony in that judgement From the South they had blessed S. Cyprian from the North S. Ambrose Bishop of Millan These then be the holy Fathers agreeing with that sacred number of the ten Commandements which were alleadged in the Councell of Ephesus as Masters Councellours Witnesses and Judges whose doctrine the blessed Synod holding following whose counsell beleeving whose testimony obeying whose judgement without spite without presumption without favour pronounced and gave sentence concerning the rules of faith And albeit a farre greater number of Fathers might have been set down yet was it not necessary because it was not requisite that time should be spent with multitude of witnesses and further no man doubted but that those ten did little differ in opinion from all the rest of their fellow Bishops After all this we set down the worthy sentence of Cyrill which is to be found in the Ecclesiasticall acts of that Councell For when the Epistle of S. Capreolus Bishop of Carthage was read who intended nothing else nothing else desired but that novelty might be overthrown and antiquity defended Bishop Cyril spake and gave his definition in this sort for I have thought good not to omit it here these then be his words in the end of the acts of that Councell And this epistle quoth he of the venerable and rel gious man Capreolus Bishop of Carthage shall be ad oyned to the faith of the Councels acts whose opinion is plain and perspicuous for he desireth that the doctrine of the old faith may be confirmed and new opinions superstuously invemed and impiously spread abroad may be reproved and condemned To which all the Bishops with one consent cried out This we speake all this we teach all this we desire all What I beseech you said they all what desired they all surely nothing else But that that which was of old time delivered might be still retained and that which was newlie invented might speedilie be rejected After that wee had admired and highly commended the great humilitie and holinesse of that Councell in which were so many Bishops almost the greater part of whom were Metropolitans of such erudition of such learning that they were
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
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
unwary youth feeling the sweetnes may nothing feare the bitter confection This devise also practise they which upon noxious hearbs and juyces write the names of good wholsome medicines whereby almost no man reading the good superscription any thing suspecteth the lurking poyson The self same thing likewise our Saviour crieth out to all Christians Take ye heed of false prophets which come to you in sheeps cloathing but inwardly are ravening Wolves Ma. 7. What is meant else by sheeps clothing but the sayings of the Prophets and Apostles which they with sheep-like sincerity did weare like certaine fleeces of that immaculate Lamb which taketh away the sins of the world And what is to be understood by ravening wolves but the cruell and destructive opinions of hereticks which alwayes trouble the sheep-folds of the Church and by all means possible teare in pieces the flock of Christ But to the end they may more craftily set upon the sheep of Christ mistrusting nothing remaining stil cruel beasts they put off their wolvish weed and shroud themselves with the words of scripture as it were with certain fleeces whereby it hapneth that when the silly sheep feel the soft wooll they little fear their sharp teeth But what saith our Saviour By their fruits you shall know them That is when they begin not only to utter those words but also to expound them not only to cast them forth but also to interpret them then doth that bitterness break out then is that sharpness espied then is that madness perceived then is that fresh new poison ejected then are prophane novelties set abroach then may you see straight-way the hedg cut in two the old fathers bounds removed the Catholick doctrine shaken and the Churches faith torn in pieces Such were they whom the Apostle sharply reprehendeth in the 2. Epistle to the Cor. Chap. 11 For such false Apostles quoth he are crafty workers transfiguring them selves into the Apostles of Christ What is transfiguring them selves into the Apostles of Christ but this The Apostles alleaged the examples of scripture they likewise cited thē The Apostles cited the authority of the Psalms they likewise used it The Apostles used the sayings of the Prophets and they in like manner brought them forth But when that scripture which was alike alleadged alike cited alike brought forth was not alike in one sense expounded then were discerned the simple from the craftie the sincere from the counterfeit the right and good from the froward and perverse and to conclude the true Apostles from those false Apostates And no marvel saith S. Paul For Sathan himself transfigureth himself into an Angel of light it is no great matter therefore if his ministers be transfigured as the ministers of Justice Wherefore according to Saint Paul whensoever either false Apostles or false Prophets or false Doctours do bring forth the words of holy Scripture by which they would according to their corrupt interpretation confirm their errour there is no doubt but that they follow the crafty slight of their master which surely he would never have invented but that he knoweth very well that there is no readier way to deceive the people then where the bringing in of wicked errour is intended that there the authority of the word of God should be pretended But some will say how prove you that the Devill useth to alledge the Scripture Such as doubt thereof let them reade the Gospel where it is written Then the devill took him up that is our Lord and Saviour and set him upon the pinnacle of the Temple and said unto him If thou be the Sonne of God cast thy self down for it is written that he will give his Angels charge of thee that they may keep thee in all thy wayes in their hands shall they hold thee up lest perhaps thou knock thy foot against a stone Mat. 4 How will he think you handle poor silly souls which so setteth upon the Lord of Majestie with the authority of Scripture If thou be quoth he the Son of God cast thy self down Why so For it is written quoth he we are diligently to weigh the doctrine of this place and to keep it in mind that by so notable an example of the Scripture we make no scruple or doubt when we see any alledge some place of the Apostles or Prophets against the Catholick Faith but that by his mouth the Devil himself doth speak For as at that time the head spake unto the head so now the members do talk unto the members that is the members of the Devil to the members of Christ the faithlesse to the faithfull the it religious to the religious to conclude Hereticks to Catholicks But what I pray saith the Devil If thou be the Sonne of God quoth he cast thy self down That is to say Desirest thou to be the Son of God and to injoy the inheritance of the kingdome of Heaven Cast thy self down that is Cast thy self down from this doctrine and tradition of this high and lofty Church which is reputed to be the Temple of God And if any one demand of these Hereticks perswading them such things how do you prove and convince me that I ought to forsake the old and Universall Faith of the Catholick Church straight wayes is ready at hand For it is written and forthwith he will alledge you a thousand Testimonies a thousand Examples a thousand authorities out of the Law out of the Psalms out of the Apostles out of the Prophets by which expounded after a new and wicked fashion he would throw headlong unfortunate souls from the Tower of the Catholick Church into the deep dungeon of wicked Heresie Now with these sweet promises which follow Hereticks do wonderfully deceive simple men For they dare promise and teach that in their Church that is in the conventicle of their communion is to be found a great and speciall yea and a certain personall grace of God So that whosoever be one of their crew they shall straightwayes without any labour without any study without any industry yea although they never seek nor crave nor knock have such speciall dispensation that they shall be carried up with the hands of Angels that is preserved by Angelicall protection that they never hurt their foot against a stone that is that they never can be scandalized But some man will say If the Devil and his Disciples whereof some be false Apostles false Prophets and false Teachers and all perfect Hereticks do use the Scriptures cite their sayings bring forth their promises what shall Catholick men do How shall the children of the Church behave themselves How shall they in the holy Scriptures discern truth from falshood To which I answer that They must have great care as in the beginning of this Treatise I said holy and learned men taught me that they interpret the Divine and Canonicall Scripture according to the Tradition of the Universall Church according to the rules of the Catholick
from new errour to old sobernes from new madnesse to antient light from new darknesse But in this divine vertue which they shewed in the confession of their faith this thing is especially of us to be noted that in that antiquitie of the Church they took upon them not the defence of any one part but of the whole For it was not lawfull that such excellent and famous men should maintaine and defend with so great might and maine the erroneous suspicions and those contrary each to other of one or two men or should stand in contention for the temerarious conspiracie of some small Province but they did chuse by following the Canons and decrees of the Catholick and Apostolike veritie of all the Priests of holy Church rather to betray them selves then the universall ancient faith For which fact of theirs they merited so great glorie that they are accounted not only Confessours but also justly and worthily the Princes of all Confessours Great therefore surely divine was the example of these blessed Confessours and of every true Catholick continually to be remembred who like the seven branched Candlestick shining with the sevenfold gifts of the holy Ghost delivered unto all posterity a most notable example how afterward in each foolish and vain errour the boldnesse of profane noveltie was to be repressed with authority of sacred Antiquity CHAP. III. NEither is this any new thing but alwaies usual in the Church of God that the more religious a man hath been the more ready hath he alwayes resisted novell inventions examples whereof many might be brought but for brevity sake I will onely make choice of some one which shall be taken from the Apostolick sea by which all men may see most plainly with what force alwayes what zeal what indeavour the blessed succession of the blessed Apostles have desended the integrity of that religion which they once received Therefore in times past Agrippinus of venerable memory Bishop of Cart hage the first of all mortall men maintained this assertion against the divine Scripture against the rule of the universall Church against the mind of all the Priests of his time against the custom and tradition of his forefathers that rebaptization was to be admitted and put in practise Which presumption of his procured so great dammage and hurt to the Church that not onely it gave all hereticks a pattern of sacrilege but also ministred occasion of errour to some Catholicks When therefore every where all men exclaimed against the novelty of the doctrine and all priests in all places each one according to his zeale did oppose then Pope Steven of blessed memory bishop of the Apostolique sea resisted in deed with the rest of his fellow bishops but yet more then the rest thinking it as I suppose reason so much to excell all other in devotion towards the faith as he was superiour to them in authoritie of place To conclude in his Epistle which then was sent to Africk he decreed the same in these words That nothing was to be innovated but that which came by tradition ought to be observed For that holy and prudent man knew well that the nature of pietie could admit nothing else but only to deliver and teach our children that religion and that faith which we received and learned of our forefathers and that we ought to follow religion whither it doth lead us and not to lead religion whither it please us and that nothing is more proper to Christian modestie and gravitie then not to leave unto posteritie our own inventions but to preserve and keep that which our Predecessours left us What therefore was then the end of that whole busines What else but that which is common and usuall to wit antiquitie was retained noveltie exploded But perhaps that new invention lacked patrons and defenders To which I say on the contrary that it had such pregnant witts such eloquent tongues such number of defendants such shew of truth such testimonies of scripture but 〈◊〉 after a new and naughtie fashion that all that conspiracie and schisme should have seemed unto me invincible had not the very profession of noveltie it self so taken in hand under that name defended with that title recommended overthrowen the very ground of so great a schisme To conolude what force had the Councell or decree of Africke By Gods providence none but all things there agreed upon were abolished disanulled abrogated as dreames as fables as superfluous And O strange change of the world the authours of that opinion are judged and thought Catholicks the followers accounted and reputed Hereticks the masters discharged the schollers condemned the writers of those books shall be children of the kingdome of Heaven the maintainers of those books shall burne in Hell For who doubteth but holy S. Cyprian that light of all Saints that lanterne of Bishops and spectacle of Martirs with the rest of his companions shall raigne with Christ for ever And contrariwise who is so wicked to deny that the Donatists and such other pestilent Hereticks which by the authority of that Councell vaunt that they do practise rebaptization shall burn for ever with the Devill and his Angels Which judgement in mine opinion seemeth to have come from God for their fraudulent dealing especially which endeavouring under the cloak of an other mans name cunningly to frame an heresie commonly lay hold of some dark sayings of one antient Father or other which by reason of the obscurity may seem to make for their opinion to the end they may be thought that whatsoever I know not what they bring forth to the world neither to have been the first that so taught neither alone of that opinion whose wicked device in mine opinion is worthy of double hatred both for that they fear not to sowe their poysoned feed of herefie amongst others and also because they blemish the memory of some holy man and as it were with profane hands cast his dead ashes into the wind bringing with shame that to light which rather with silence were to be buried following therein the steps of their father Cham who not onely neglected to cover the nakednesse of venerable Noe but also shewed it to others to laugh at by which fact of his he incurred so great a crime of impiety that his posterity was subject to the malediction of his sinne Gen. 9. his blessed brethren doing far otherwise who neither with their own eyes would violate the nakednesse of their reverend father nor yet permit it to remain uncovered for others to behold but going backward as the holy text saith they covered him which is as much as to say that they neither approved with heart nor blazed with tongue the holy mans fault and therefore they and their posterity were rewarded with their fathers blessing But to returne to our purpose CHAP. IIII. WE have therefore much to fear the sacriledge of a changed faith of a violated religion from which fault not only the discipline of the
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
said to be digged Psalm 21. From this unity of Person I say it proceedeth by reason of like mystery that when the flesh of the Word of God was born of his pure and immaculate mother we do most Catholickly believe that God himself the Word was born of the Virgin and most impiously the contrary is maintained Which being so God forbid that any one should go about to deprive the holy Virgin Mary of the priviledges of Gods favour as her especiall glory For she is by the singular grace of our Lord and God her son to be confessed most truly and most blessedly to have been the mother of God but yet not in such sort as impious hereticks imagine and suspect who affirm that she is to be reputed in name onely and appellation the mother of God as she forsooth which brought forth that man which afterward became God as we say such a woman is the mother of a Priest or Bishop not because she brought him that then was either Priest or Bishop but by generating that man which afterward was made a Priest or Bishop not in that manner I say the blessed Virgin is to be called the mother of God but rather because as hath been said that most holy mystery was finished in her sacred womb wherein by reason of a singular and one onely unity of person as the Word in flesh is flesh so man in God is God CHAP. IX BUt now what hath already been said touching the foresaid heresies or concerning the Catholick faith let us in few words and compendiously for memory sake repeat them over again that thereby with more facility they may be understood and with greater certainty retained Accursed therefore be Photinus not admitting the fulnesse of the Trinity and affirming our Saviour Christ to have been onely man Accursed be Appollinaris maintaining in Christ corruption of changed divinity and bereaving him of the propriety of perfect humanity Accursed be Nestorius denying God to have been born of a Virgin teaching two Christs and so abandoning the faith of the Trinity bringing in a quaternity But blessed be the Catholick Church which adoreth one God in perfect Trinity and likewise worshipeth equality of Trinity in one Divinity so that neither singularity of substance confoundeth propriety of Persons nor distinction of Trinity separateth unity of Deity Blessed I say be the Church which believeth in Christ two true and perfect substances but one onely person so that neither distinction of natures doth divide the unity of person nor unity of person doth confound the difference of substances Blessed I say be the Church which to the end she may confesse Christ alwayes to be and to have been one acknowledgeth man united to God not after our Ladies delivery but even then in his mothers womb Blessed I say be the Church which understandeth God made man not by any conversion of nature but by reason and means of person and that not a fained and transitory person but substantially subsisting and permanent Blessed I say be the Church which teacheth that this unity of person hath so great force that by reason thereof by a mystery strange and ineffable she ascribeth unto man the proprieties of God and attributeth to God the proprieties of man For by reason of this unity of person she confesseth that man as he was God descended from Heaven and God as he was man was made upon earth suffered and was Crucified Blessed therefore is that venerable happy and sacred confession and comparable to those supernall praises of the Angels who do glorifie one onely Lord God yet with a triple Hagiologie For this is the principall reason why the Church teacheth the unity of Christ lest otherwise she should exceed the mystery of the Trinity And let this suffice touching this matter spoken by way of digression hereafter if it please God I will intreat and declare these points more copiously Now to return to our former purpose CHAP. X WE have said in the premises that in the Church of God the errour of the master is a great tentation to the people and the more learned he were that erred so much the greater was the tentation Which we shewed first by the authority of holy Scripture afterward by the examples ecclesiasticall of those men which for some time were reputed and accounted sound in faith yet at last fell either into some other mans error or els coined a new heresie of their own This surely is a great matter profitable to be learned â—â—d necessary to be remembred which once again we must inculcate and make plain by great store of examples that all Catholicks may know that with the Church they ought to receive Doctours and not with Doctours to forsake the faith of the Church But I suppose that although I could bring forth many to shew this kind of tentation yet there is almost none which can be compared to the tentation of Origen in whom were very many gifts â—o rare so singular so strange that in the beginning any would have thought that his opinions might have been believed of all men For if life procureth authority he was a man of great industry of great chastity patience and labour if family or learning who more noble being of that house which was honourable for Martyrdome himself afterward for Christ deprived not of father onely but also spoiled of all his patrimony and so much he profited in the mysteries of holy poverty that as it is reported for the confession of Christs name he often indured much affliction Neither was he only adorned with these gifts all which afterward served for tentation but was indued also with a force of wit so profound so quick so elegant that he far excelled almost all other whatsoever A man of such wonderfull learning and erudition that there were few things in Divinity in humane Philosophy haply nothing which he had not perfectly attained who having gotten the treasures of the Greek tongue laboured also about the Hebrew And for his eloquence what should I speak of it whose talk was so pleasant so delectable so sweet that in mine opinion not words but hony flwed from his mouth What things were so hard to beleeve which with force of argument he made not plaine what so difficult to bring to passe which he made not to seem easie But perchance he maintained his assertions by arguments only Nay without question there was never any Doctour which used more examples of sacred scripture But yet happelie he wrote not much No man living more yea so much that in mine opinion all his works are so far from being read over that they can not possiblie all be found who not to lack anie furtherance to learning lived also untill he was passing old But yet perchance unfortunate in his scholers What man ever more happie having trained up and been master to infinite Doctours to Priests without number to Confessours and Martyrs Now who is able to prosecute with words in what admiration
even by the eyes of common people give me leave a little to consider with my self upon whose words I have believed that there was a Christ that being already guarded and fortified by such a faith I may give ear and hearken unto thee I perceive that I believed and gave credit unto none but to a setled and confirmed opinion and to a most renowned fame and report of people and nations these people also I see in all places to be in possession of the secrets and mysteries of the Catholick Church Why shall not I then chiefly enquire of them diligently what Christ hath commanded by whose authority being moved I have already believed that Christ hath commanded some profitable thing Wilt thou better expound unto me what Christ hath said whom I would not think to have been or now to be if thou didst recommend it unto me to be believed This therefore as I said have I believed upon a famous report of men confirmed with consent and antiquity but you who are both so few and so turbulent and so new it is certain you can produce and bring forth nothing which may deserve credit and belief And therefore what a madnesse is this in thee to say Believe them the known multitude of Christendome that we ought to believe Christ but learn of us Manicheans what Christ hath said Why so I beseech thee Verily if that known multitude should fail and could teach me nothing I should much more easily perswade my self that I ought not to believe Christ at all then that I ought to believe any thing concerning him of any others but of those by whose means I first believed him O mighty confidence or rather folly I will sayst thou teach thee what Christ hath commanded in whom thou art already perswaded to believe What if I did not believe in him at all couldest thou teach me any thing concerning him But sayst thou it behooves thee to believe What upon your warrant and recommendation No sayst thou for we do by reason lead those which do already believe in Christ Why then shall I believe in him Because it is a grounded report was it grounded upon you or upon others Upon others sayst thou Shall I believe them first and be afterwards taught and instructed by thee Peradventure I ought to do so were I not above all things admonished by them not to come at all unto thee for they say that you hold pernicious doctrines Thou wilt answer they lie How then may I believe them concerning Christ whom they have not seen if I may not believe them concerning thee whom they will not see Here sayest thou Believe the Scriptures But all Scripture if being new and unheard of it be alledged or commended but by a few and hath no reason to confirm it receives no credit nor authority at all but those that alledge it wherefore if you that are so few and unknown commend those Scriptures unto me I refuse to believe them besides also you proceed against your promise rather by commanding belief then giving any reason thereof Here again for the authority of Scriptures thou wilt call me back to the known multitude of Christendome and to common report Restrain at length thy obstinacy and I know not what unruly appetite of worldly fame and rather admonish me to seek out the chief rulers of this known multitude and to enquire for them diligently and painfully that rather I may learn something of them touching these Scriptures who if they were not I should not know whither any thing ought to be learnt at all or no. As for thee return into thy corner and lurking-hole and delude us no more under a shew and pretence of truth which thou endeavourest to take away from them unto whom thou grantefl authority and credit and if they also deny that we ought not to believe Christ unlesse an undoubted reason can be rendred thereof they are not Christians For certain Pagans do alledge that against us foolishly indeed but yet not contrary nor repugnant to themselves But who can endure that those men should professe that they belong to Christ who strongly affirm that nothing ought to be believed unlesse most evident reason can be given even unto fools concerning God and divine matters But we see that Christ himself as that history teacheth which they also believe desired nothing more principally nor more carnestly then that he might be credited and believed when as they with whom he was to treat about those affairs were not yet fit to learn and conceive the divine mysteries For to what other purpose did he work so great and so many miracles he himself also affirming that they were done for no other end but that men might give credit and beliefe unto him He led the simple sort of people by belief you lead them by reason he cryed out that he might be believed you cry out against it he commended those that did believe you blame and reprehend them But unlesse he had turned water into wine to omit his other miracles could men have been brought to follow him if he had done no such things but onely taught and instructed them Or is that word of his not to be regarded 1 Joh. 14.1 Believe God and believe me Or is he to be blamed for rashnesse in belief who would not have Christ come into his house because he believed that by his command onely his sick sonne could be cured Mat. 8.8 He therefore bringing a medicine which was to cure the most corrupt manners did by miracles winne authority by authority deserved belief by belief drew together a multitude by a multitude obtained antiquity by antiquity strengthened and confirmed Religion which not onely the most foolish novelty of hereticks endeavouring by deceits but neither the antient errour of the Gentlies being violently bent against it could in any part abolish or destroy CHAP. XV. Of the most cemmodious way to Religion VVHerefore albeit I am not able to teach thee yet do I not cease to warn and admonish thee that because many men will seem to be wise and it is not easie to discern whither they be fools or no thou beseechest the divine Majesty with very much earnestnesse and fervent desires with sighs and sobs or also if it be possible with weeping and tears to free and deliver thee from the evil of errour if thou desirest to lead a blessed and an happy life Which may more easily be brought to passe if thou wilt willingly obey his commands which he hath been pleased to have confirmed and strengthened by so great an authority of the Catholick Church For seeing that a wise man is by his mind so united unto God that nothing is interposed and set between them which may divide and separate them for God is truth and no man is to be accounted a wise man that doth not attain to the knowledge of truth we cannot deny but that the wisdome of man is interposed as a certain medium
frequently to see them those things are therefore most fitly done that a multitude of beleevers being gathered together and propagated by them profitable authority might be converted into customes themselves An observation S. Augustine in his first book of his Retractations and 14. Chapter alledgeth these words why sayst thou are not these things done now because they would not move unlesse they were wonderfull and if they were common and usuall they were not wonderfull and expounds them thus This I said because not so great nor all miracles are done now but not that none are also now done CHAP. XVII The Cousent of Nations beleeving in Christ ALl customes have such vertue power to winn the love and affection of men that we sooner can condemne and detest even the things that are naught and wicked in them then forsake or change them and this for the most part comes to passe when as our unlawfull appetites and deseres have gotten a dominion and predominancy over us doest not thou think that great care hath been taken about the affaires of mankinde and that they are put into a good state and condition that not only divers most learned men doe argue and contend that nothing that is earthly nothing that is fierie finally nothing that is perceptible by the corporall senses ought to be worshipped and adored for God but that he is to be prayed unto entreated and supplicated only by the understanding or intellectuall power but also that the unskilfull multitude of both sexes doth in so many and so divers nations both beleeve it and publish it that there is continency and forbearance of meates even to the most slender diet of bread and water and fastings not for one day only but also continued for divers dayes together that there is chastity even to the contempt of marriage and issue that there is patience even to the contemning of crosses and flames that there is liberality even to the distribution of patrimonies to the poore and finally so great a disesteeme and contempt of all things that are in this world that even death it self is wished and desired Few there are that do these things fewer that doe them well and prudently yet the people doe approve them hearken unto them and like them yea they love and affect them and not without some progresse of their mindes towards God and certain sparks of piety and vertue they blame and reprehend their owne weakenesse and imbecillity that they cannot doe these things This the divine Providence hath brought to passe by the predictions of the Prophets by the humanity and doctrin of Christ by the voyages of the Apostles by the contumelies crosses bloud and death of Martyrs by the laudable and excellent lives of Saints and by miracles done at convenient times in all these things worthy of so great matters and vertues When as therefore we see so great help and affistance from God and so great fruit and entrease thereby shall we make any doubt or question at all of retyring into the besome of that Church which even to the confession and acknowledgement of mankinde from the Sea Apostolike by succession of Bishops hath obtained the sovereignty and principall authority heretiks in vain barking round about it and being condemned partly by the judgement of the people themselves partly by the gravity of Councels partly also by the majesty and splendour of miracles Unto which not to graunt the chiefe place and preheminence is either indeede an extreme impiety or a very rash and a dangerous arrogancy for if there be no certain way for the minds of men to wisdome and salvation but when faith prepareth and disposeth them to reason what is it else to be ungraetfull unto the divine Majesty for his aide and assistance but to have a will to resist an authority which was gained and purchased with such labour and paines And if every art and trade though but base and easy requires a teacher or master that it may be learned and understood what greater expression can there be of rash arrogancy and pride then both to have no minde to learne the books of the divine mysteries from their interpreters and yet to have a minde to condemne the unknown CHAP. XVIII The Conclusion by way of exhortation VVHerefore if either reason or our discourse hath any wayes moved thee and if thou hast a true care of thy self as I beleeve thou hast I would have thee to hearken and give eare unto me and with a pious faith a cheerefull hope and sincere charity to addresse thy self to good Masters of Catholick Christianity and to pray unto God without ceasing and intermission by whose only goodnesse we were made and created by whose justice we are punished and chastized and by whose clemency we are freed and redeemd by which means thou shalt neither want the instructions and disputations of most learned men and those that are truly Christian nor books nor cleare and quiet thoughts whereby thou mayst easily find that which thou seekest And as for those verball and wretched men for how can I speake more mildly of them forsake them altogether who found out nothing but mischiefe and evill whilst they seek to much for the ground thereof In which question they stirre up oftentimes their hearers to enquire and search but they teach them those things when they are stirred up that it were better for them alwayes to sleep then to watch and take great pains after that manner for they drive them out of a lethargy or drowsy evill and make them frantike between which discases whereas both are most commonly mortall yet neverthelesse there is this difference that those that are sicke of a lethargy doe die without troubling or molesting others but the frautike man is dreadfull and terrible unto many and unto those especially that seek to assist him For neither is God the author of evill nor hath it ever repented him to have made any thing nor is he troubled with a storme of any commotion or stirring of the minde nor is a particle or piece of earth his kingdome he neither approves nor commands any heinous crimes or offences he never lies For these and such like things did move and trouble us when they did strongly oppose them and inveigh against them and fained this to be the doctrine of the old Testament which is a most absolute falshood and untruth Wherefore I graunt that they doe rightly blame and reprehend those things What then have I learned what thinkest thou but that when they reprove those things the Catholike doctrine is not reprehended so that the truth which I learned amongst them I hold and reteyne and that which I conceived to be false and untrue I refuse and reject but the Catholick Church hath also taught me many other things whereunto those men being pale and without bloud in their bodies both grosse and heavy in their understandings cannot aspire namely that God hath no body that no part of him