of devout tears whence this ineffable jubilee of the Church melodiously rejoycing in her Hymns and Cantitles Truly unlesse this worship were from God and consequently true there would be no where found so many dreams and lyes it being wholly in a manner compacted of Types and mysterious Figures For what ever is contained in the Mysteries Sacraments Temples Altars Mytres Vestments in all the world of Ceremoniall Rites in the modulation of Hymns and in the rest of the spirituall appurtenances would be a meer vanity and labour lost all which neverthelesse are instituted for the worship of Christ If therefore this worship were sustained by the means of falsities men at least the wiser and more perspicacious wits would not out of the meditation of those Sacraments be so wonderfully elevated to the contemplation of Divine objects nor replenished with so great and celestiall delight for the understanding as I have said by falsities becomes more uncertain and dull and at a greater distance from Almighty God wherefore out of the contrary effect we gather that this worship is true and replenished with Divine graces and favours The order also and signification of the things which are performed in the Church shew clearly that it is no humane invention but a divine disposition for there is nothing in this worship irrational nothing vain but every thing hath its order and proper mystery of which I shall not now speak in particular although in the third book I shall touch some as the necessity of the subject will require If any one desires more fully to be satisfied of this Verity let him revolve the explanations of the Fathers where seriously weighing every one in particular he shall never be satiated with admiration to find in these Ceremonies no lesse order and harmony then in the universall work of Nature and shall receive most excellent contentment and dilatation of heart and if he be not of a perverse and obstinate condition and have a mind wholly darkned he shall be forced to confesse that all those things are from God and not invented and instituted by men CHAP. XI The same Verity proved out of the intrinsecall effects of Christian life I Have hitherto proved to the power of my mean ability the Verity of Christian Faith by Arguments drawn out of both the internall and externall causes of a Christian life now therefore I judge it fit to prove the same by descending to the effects of it one of the principall effects and immediately subsequent in that is the peace and quiet of mind the joy and liberty of the soul for besides those examples which we reade and hear of our Authours and Predecessours it is plainly seen in our age that true Christians are not moved by the brushes and storms of persecution but do persevere more immoveable in the Faith and Confession of Christ then before and even glory in their tribulations and sufferings we are to search therefore whence these effects proceed and how it happens that the more they follow Christ in the perfection of their lives they attain unto the greater liberty and serenity of mind Christians themselves affirm this to be the reason of it because say they this blisse of man consisting onely in our knowledge and contemplation of Divine objects it is manifest that the desire and appetite of man cannot be bounded or limited by any ultimate and last end which is not God himself The quiet therefore and peace of mind that Christians possesse cannot proceed from any other thing then that they have prefixt unto themselves that last end which of all others is the true one whence if you should ask all Christians what was their supreme end to which they aim at questionless all would answer that it was Almighty God and therefore esteeming all worldly things as nothing in comparison of God and hoping after their transitory life to obtain and enjoy him they contemne and set at naught whatever the world contains Hence it is that being bereft and despoil'd of their worldly goods they are not contristated when carelesse of their lives they offer themselves to death that they may obtain Almighty God their onely and supreme good and as God is every where by his Essence Presence and Power so is he in them also particularly by love and contemplation as the thing beloved is said to be in the party that loves Now when the thing beloved is present the mind of him that loves is delighted and rejoyceth and therefore Christians who live virtuously are extremely delighted with the presence of Almighty God whom they internally do perceive as present And because God is an infinite Power when they experience his savours slighting all other things they fear nothing and in this manner being armed with great liberty and confidence they are not drawn from their purposes and resolves neither by fair means nor by any terrours whatsoever But a man not being able by his naturall forces by reason of the sensuall impediments and weaknesse of his understanding to arrive unto this serenity and liberty of mind we must necessarily say they confesse that this tranquillity and peace of mind is bestowed upon us as a most supernaturall and divine gift by virtue of which Almighty God and our eternall blisse is daily before our eyes That that is the true cause of peace joy and liberty of mind in the Christians it is plain our soul being one of the same and having all its powers radicated in the essence of it as often as it is wholly imployed in the intense operation of some one power it cannot use the service of another but very remisly for example If one be in an intense contemplation he is not expedite in the use of the other powers of his soul and if one be in great pain he is not at the same time fit for contemplation if therefore Christians were deceived by their Faith as by a vain credulity no virtue of their superiour cause would affist them to confirm so great an errour and so they would be left onely to their naturall perfections nay even those would be much impair'd by so great a deprivation of Verity how therefore could they so inviolably preserve so great a peace joy and liberty of mind amongst so many calamities and oppressions especially so universally retain it as not onely a few but innumerable do For the Philosophers vaunt of one or two at most which they pretend amongst them to have had this peace quiet and joy of mind but we can produce infinite of both sexes which in all parts of the world have possessed the tranquillity and liberty of mind in most excessive tribulations and torments and this onely by invocating praising and glorifying Christ crucified Moreover we have found by the experience of our ancestours and our own that this peace joy and liberty of mind is augmented by the increase of Faith and sanctimony of a Christian life which certainly would not be so unlesse there was
comprehendeth all things that be truely universall and that shall we do if we follow vniuersalitie antiquitie consent Uniuersalitie shall we follow thus if we professe that one faith to be true which the Church throughout the world acknowledgeth and confesseth Antiquity shall we follow if we disagree not any whit in opinion from them whom all know that our holy Elders and Fathers reverenced and had in great estimation Consent shall we likewise follow if amongst our forefathers we hold the definitions and opinions of all or almost of all the Priests and Doctours together CHAP. II. WHat then shall a Christian Catholick do if some small part of the Church cut it self off from the communion of the Universall Faith What else but prefetre the health of the whole body before the pestiferous and corrupt member What if some new infection goeth about to corrupt not onely a little part but the whole Church Then likewise shall he regard and be sure to cleave unto antiquity which cannot possibly be seduced by any crafty noveltie What if in Antiquity it self and amongst the Antient Fathers be found some errour of two or three men or haply of some one City or Province Then shall he diligently take heed that he preferre the decrees and determinations of the Universall Antient Church before the temerity or folly of a few What if some such case happen where no such thing can be found Then shall he labour by conferring and laying together amongst them selves the antient Fathers opinions not of all but of those onely which living at diverse times and sundry places yet remaining in the communion and faith of one Catholick Church were approved masters and guides to be followed and whatsoever he perceiveth not one or two but all joyntly with one consent plainly usually constantly to have holden written and taught let him know that without all scruple or doubt he ought to beleeve hold and professe that faith that doctrine that religion But for more perspicuity and light of that which hath been said each part is to be made clear with severall examples and somewhat more at large to be amplified least too much brevity breed obscurity and overmuch hast in speech take away the substance and weight of the matter When in the time of Donatus of whom came the Donatists a great part of Africk fell headlong into his furious errour and unmindfull of her name religion and profession preferred the sacrilegious terrietity of one man before the Church of Christ then all those of Afriek which detested that profane Schisme and united themselves to the universall Churches of the world they onely amongst them all remaining with in the bosome of the Catholick Church could be saved leaving certainly a notable example to their posteritie how ever after by good custome the sound doctrine of all men ought to be preferred before the madnesse of one or a few Likewise when the heresie of the Arians had neer corrupted not a little part but well nigh the whole world in such sort that almost all the Bishops of the latine Church deceived partly by force partly by fraud mens minds were covered as it were with a mist what especially in so great a confusion was to be followed then whosoever was a lover and a follower of Christ and preferred ancient faith before new errour was not touched with any spot of that infection The danger of which time doth abundantly shew what calamity entreth in when a new doctrine is admitted For at that time not onely small matters but things of great importance were overthrown for not onely alliance kindred friends families but also cities commonwealths countries Provinces yea at length the whol Romane Empire was snaken and overturned For when the profane novelty of the Arians like some Bellona or sury had first taken captive the Emperour afterward subduing all pallaces to her new laws never ceased after that to trouble and confound all things private and publicke holy and not holy putting no difference betwixt good and truth but as it were from an high place did strike all at her pleasure Then married women were defiled widows spoiled virgins violated Abbeys suppressed Clergie-men vexed Deacons beaten Priests banished Dungeons Prisons Mines filled with holy men of which the greater part banished the Citie like exiles pined and consumed away amongst deserts dens and wilde beasts with nakednesse thirst and hunger And all this misery had it any other beginning but because humane superstition was admitted for heavenly doctrine well grounded antiquity subverted by wicked novelty whilest our Superiours decrees were violated our Fathers ordinances broken the Canons of our auncestours abrogated and whilest the licentious libertie of prophane and new curiofitie kept not it self within the chaste limites of sacred and sound antiquitie But perhaps we devise all this of hatred to Noveltie and affection to Antiquitie Who so thinketh at least let him give credit to blessed Ambrose who in his second book to Gratian the Emperour bewailing the sharp persecution of that time saith thus But now O God quoth he we have sufficiently washed and purged with our ruine and blood the death of the Confessours the banishment of Priestes and the wickednes of so great impiety it hath manifestly appeared that they cannot be safe which have violated and forsaken their faith Likewise in his third book of the same work Let us therfore quoth he keep the precepts of our elders not with temerity of rude presumption violate those seales descending to us by inheritance None durst open that propheticall book close sealed not the elders not the powers not the Angells not the Archangells to explicate and interpret that book was a prerogative only reserved to Christ The Preistlike book sealed by the Confessours and consecrated with the death of many Martirs which of us dare presume to open which book such as were compelled to unseale notwithstanding afterward when the fraud was condemned they sealed again they which durst not violate or touch it became Martirs how can we deny their faith whose victorie we so praise commend We commend them I say O venerable Ambrose we surely commend them and with praises admire them For who is so senselesse that although he cannot arrive to their perfection desireth not yet to imitate whom no force could them remove from defending their aunceâ—ours faith not threatnings not flatterings not life not death not the King not the Emperor not men not Devills those I say whom for maintenance of religious antiquitie our Lord vouchsased of so high and so great a grace that by them he would repaire the overthrowen Churches give life to the dead spiritualtie restore the overthrown glory of Priests blot out wash away with a fountaine of heavenly teares which God put into the harts of the Bishops those wicked not books but blottes and blurres of new impiety finally to restore almost the whole world shaken with the cruell tempest of upstart heresie to the antient faith
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
ecclesiasticall decree doth restraine us but the authoritie also of the Apostles censure deterreth For all men know how gravely how severely how seriously the blessed Apostle S. Paul inveigheth against certaine which with great levitie Gal. 1. Were so soon transferred from him that called theÌ„ into the grace of Christ unto another Gospel which is not another 2 Tim. 4. That had heaped up to them solves masters according to their own desires averting their ears from truth being converted to fables Having damnation because they have made void their first faith 1 Tim. 5. Whom those men had deceaved of whom the same Apostle in his epistle to the Romans thus writeth I beseech you brethren to mark them that make dissentions and scandaâ—ls contrary to the doctrine which you have learned and avoid them for such do not serve Christ our Lord but their own bolly And by sweet speeches and benedictions seduce the hearts of Innocents Rom. 16. That enter into houses and lead captive silly women loaden with sins which are led away with divers desires alwaies learning and never attaining to the knowledge of truth 2 Tim. 3. Vain speakers and seducers who subvert whole houses teaching the things they ought not for filthy lucre Tit. 1. Men corrupt in their minde reprobates concerning the faith 2 Tim. 3. Proud and knowing nothing but languishing about questions and strife of words that are deprived of the truth that esteem gaine to be pietie 1 Tim 6. 1 Tim. 5. And with all idle they learn to go from house to house not only idle but also full of words and curious speaking things which they ought not 1 Tim. 1. Which repelling a good conscience have made shâ—pwrak about the faith Whose prophane speeches do much grow to impietie and their speech spreadeth as a cancre But that is also worth the noting which is written of them But they shall prosper no further for their folly shall be manifest to all as theirs also was 2 Tim. 2. 2 Tim. 3 When therefore such kind of men wandring up and downe through Provinces and Cities to set their errors to sale came also unto the Galathians who after they had heard them and were delighted with the filthie drugs of hereticall Novelty casting up againe the heavenly Manna of the Apostolick and Catholick doctrine The Apolstle used his authoritie decreeing very severely in this sort But although quoth he we or an Angel from heaven evangelize unto you beside that which we have evangelized be he Anathema Gal. 1. What meaneth this that he sayeth But although we why did he not rather say But although I That is to say although Peter although Andrew although John yea finally although the whole company of the Apostles evangelize unto you otherwise then we have evangelized be he accursed A terrible censure for maintaining the possession of the first faith not to have spared himself nor any other of the Apostles But this is a smal matter Although an Angel from heaven quoth he Evangelize unto you beside that which I have Evangelized be he Anathema he was not contented for keeping the faith once planted to make mention of mans weak nature unlesse also he included those excellent creatures the Angells Although we quoth he or an Angel from heaven not because the holy Angells of Heaven can now sinne but this is the meaning of that he saith Although quoth he that might be which cannot be whosoever he be that goeth about to change the faith which was once planted be he accursed But peradventure he uttered those words slightly and cast them forth rather of humane affection then decreed them by any reason grounded in Gods word God forbid For it followeth and that very earnestly urged very often repeated As I have foretold you quoth he and now againe I tell you If any body evangelize unto you beside that which you have receaved be he Anathema He said not if any man preach unto you beside that which you have receaved let him be blessed let him be commended let him be receaved but Anathema that is separated thrust out excommunicated least the câ—uell infection of one sheep with his poisoned company corrupt the sound flock of Christ But peradventure this was given in commandment only to the Galathians then likewise were these precepts following commanded onely to the Galathians to wit If we live in the spirit in the spirit also let us walk let us not be made desirous of vain glory provoking one an other envying one another Gal. 5. such like which if it be absurd to say and no man doubteth but that they were indifferently commanded to all then certaine it is that as these precepts touching manners include all so likewise those concerning faith and doctrine except none And therefore as it is not lawfull for any to provoke one another to envy one another even so it is unlawfull for any to admit or to receave any other faith or religion then that which the Catholick Church every where teacheth or happily shall we be so mad to say that then it was commanded to curse and anathematize him that preached any otherwise then before had been preached and that now it is not commanded then was that likewise which is there said But I say walk in the spirit and you shall not fulfill the desires of the flesh then onely commanded but now is not which if it be impious dangerous so to beleeve then of necessitie it followeth that as these precepts of life manners are to be kept of all ages so likewise those set down against innovating of religion and changing of faith are commanded to all posteritie wherfore to preach unto Christian Catholick men besides that which they have received never was lawfull no where is lawfull nor ever shall be lawfull And on the contrarie to say Anathema and curse those which teach otherwise then once hath been received was at all times needful is every where convenient ever shall be requisite Which being so is there any man either so bold that dare teach that which in the Church hath not been taught or of such levitie that will receive ought besides that which he hath received of the Church Let that vessel of election that master of the Gentiles that trump of the Apostles that preacher of the world he that was acquainted with heavenly affairs cry out and again cry out in his Epistles to all men to all times to all places that whosoever preacheth a new doctrine is to be accursed And on the contrary part let certain Frogs corruptible Gnats and Flies such as the Pelagians be reclaim and that to Catholicks We being your Authours quoth they we being your Leaders we being your Interpreters condemn that which before you did hold hold that which before you condemned Cast away your old Faith your Forefathers Laws your Elders Constitutions and receive what a Gods name I tremble to speak for they be so proud and presumptuous that as they cannot be
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
of the Apostle St. Paul For this is that which he writeth in his first epistle to the Corinthians There must quoth he be heresies also that they which are approved may be made manifest amongst you As though he should say This is the cause why the authors of heresies are not straight rooted out by God that the approved may be made manifest that is every one may appear how steadfastly faithfully and constantly he loveth the Catholick faith And certaine it is that straigh upon the springing up of any Noveltie the weighty corne is discerned from the light chaffe then is that easily blown out of the floore which before lightly remained in the floore for some by and by fly away others onely shaken are both afraid to perish and ashamed to returne remaining wounded half dead half alive like unto those which have drunk so much poison as neither killeth nor well digesteth neither bringeth death nor yet permitteth to live O the miserable state of such persons with what seas of cares with what storms are they tossed for some time as the wind driveth them they are caried away headlong into errour another time coming again to themselves they are shaken and beaten like contrary waves striving together sometime with rash presumption they allow such things as seem uncertain an 〈…〉 time of pusillanimitie they fear those things which are certaine doubtfull which way to take which way to return what to desire what to avoid what to hold what to let go which miserie and affliction of a wavering and unsetled heart were they wise is as a plaister of Gods mercy towards them For this is the reason why being out of the safe port of the Catholick faith they are shaken tossed almost killed with stormes and troubles to the end they should take down the sails of their proud mind which they vainly hoised up to the winds of novelties and so retire and keep themselves within the most sure port of their calme and good mother and first cast up those bitter turbulent waters of errours that afterward they may drink of the flowing rivers of lively and pure water Let them learn to forget that well which well they never learned and those articles which the Church teacheth and by reason are to be attained to let them in Gods name endeavour to understand and those which surpasse reason let them by faith beleeve CHAP. XII WHich being so often times calling to mind and remembring the self same thing I cannot sufficiently marvel at the great madnesse of some men at so great impietie of their blinded hearts to conclude at so great a licentious desire to errour that they be not content with the rule of faith once delivered us and received from our ancestors but do every day search seek for new doctrine ever desirous to add to change and to take away somthing from Religion as though that were not the doctrine of God which was once sufficiently revealed but rather mans institution which cannot but by continuall correction or rather corruption come to perfection Whereas the divine scriptures cry out Do not translate the bounds which thy fathers have set down and Do not judge over thy judge and the Serpent will bite him that cutteth the hedge and that saying of the Apostle by which all wicked novelties of all hereticks have often been cut in pieces as it were with a spirituall sword and alwayes hereafter shall be O Timothy keep the depositum avoiding the prophane novelties of voyces and oppositions of falsly called knowledge which certain promising have erred about the faith And yet for all this some there be so shameles so impudent so obstinate as not to yield to such force of divine scripture not to be moved with such weight of reason nor yet shaken with such heavenly hammers to conclude which will not be beaten in pieces with such celestiall lightning Avoid saith he the profane novelties of voices He saith not avoid antiquities he saith not avoid antientness nay rather sheweth what contrariwise should follow For if novelty is to be avoided antiquity is to be retained if novelty be profane antiquity is sacred And oppositions quoth he of falsly called knowledge Verily the name of knowledg in the Schools of Hereticks is false where ignorance is called knowledge mist reputed clearnesse and darknesse termed by the name of light Which certain quoth he promising have erred about the faith What promised they when they erred about the faith What else but I know not what new and unknown doctrine For you may hear some of them say O ye unwise and silly souls which commonly are called Catholicks come and learn the true faith which no creature understandeth besides us which hath been hidden many hundred of years past but of late hath been revealed and laid open but learn it privily learn it secretly for it will delight you And again when you have learned it teach it secretly that the world may not understand it that the Church may not know it for it is granted to few to understand the secret of so great a mystery Are not these think you the words of that Harlot which in the Proverbs of Solomon calleth unto her the passengers Who is quoth she most fool amongst you let him turn unto me Proverbs 9. And such as be of small judgement she exhorteth saying Touch willingly secret bread and drink sweet water privily What followeth But he knoweth not quoth he how in her company earthly men do perish Who be these earthly men Let the Apostle declare Those quoth he which have erred about the faith But it is worth the labour more diligently to examine the Apostle his whole Chapter O Timothy quoth he keep the depositum avoiding profane novelties of voices This exclamation O both sheweth foresight and also argueth charity for he foresaw certain errours which before-hand he was sorry for Who at this day hath the place of Timothy but either the whole Church or especially the whole body of Prelates who ought themselves to have the whole knowledge of divine religion and also to instruct others what is meant by keep the depositum Keep it quoth he for fear of thieves for danger of enemies lest when men be a sleep they oversowe Cockell amongst the Wheat which the sonne of man hath sowed in his field Keep quoth he the depositum What is meant by this depositum that is that which is committed to thee not that which is invented of thee that which thou hast received not that which thou hast devised a thing not of wit but of learning not of private usurpation but of publick tradition a thing brought to thee not brought forth of thee wherein thou must not be an authour but a keeper not a beginner but a follower not a leader but an observer Keep the deposttum Preserve the talent of the Catholick faith pure and sincere that which is committed to thee let that remain with thee and that deliver unto the
people Thou hast received gold render then gold I will not have one thing for another Do not for gold give me either impudently lead or craftily brasse I will not the shew but the very nature of gold it self O Timothy O Priest O Teacher O Doctour if Gods gift hath made thee meet and sufficient for thy wit exercise and learning shew thy self Beseelel that divine workman in building of the spirituall tabernacle ingrave those precious stones of Gods religion faithfully set them wisely adorn them give them brightnesse give them grace give them beauty That which men before believed obscurely let them by thy exposition understand more clearly Let posterity rejoyce for coming to the knowledge of that by thy means which antiquity without that knowledge had in veneration Yet for all this in such sort deliver what thou hast learned that albeit thou teachest newly and after a new manner yet thou never preach a new religion and deliver a new faith CHAP. XIII BUt peradventure some will say shall we then have no advancement of religion in the Church of Christ no growing on no proceeding forward To which I answer and say Let us a Gods name have the greatest and most that may be For who is either so envious to men or hatefull to God which would labour to stop or hinder that but yet in such sort and with this proviso that it may appear to be truly an increase in faith and not prove to be a change in religion for this is the nature of such things as increase that in themselves they become and grow greater and this is the nature of a change and mutation that something be turned from one thing which it was to an other which it was not Convenient it is and very necessary that the understanding knowledge and wisdome aswell of every man in particular as of all in common as well of one alone as of the whole Church in Generall of all ages and times past should abundantly increase and go forward but yet for all that onely in his own kind and nature that is in the same faith in the same sense in the same sentence In this cafe let the religion of our soul imitate the nature of our bodies which although with processe of time they passe over many years yet they remain the same that they were There is great difference betwixt flourishing youth and withered age yet the self same men become old which before were young so that although the state and condition of one and the self same man be altered yet one very nature and person doth still remain The limbs and members of infants be small of young men great yet not divers but the very same So many joynts as young children have so many have they when they be men and if any parts there be which with increase of years spring forth those before by nature were in man virtually planted so that no new things come forth in old men which before were not contained in them being yet children Wherefore there can be no doubt but that this is the due and right order of growing the most naturall and goodlyest way of increasing onely to have in old years those members those parts and joynts which the wisdome of our Creatour before framed when we were yet but little ones And therefore if a man be afterward changed into some other shape or likenes then his nature requires or if the number of his members be more or lesse then nature prescribeth then of necessitie the whole body must either perish or become monstrous or at least remaine lame and maimed In like manner Christian religion must follow these rules of increasing and growing to wit that with years it waxe more sound with time it become more ample with continuance it be more exalted yet remaine pure and incorrupt and continue full and perfect with each of his parts and as it were with all his members and proper senses And furthermore that it admit no change or mutation sustaine no losse of his proprietie no varietie or mutabilitie in definition for example sake Our forefathers in old time in the spiritual field of the Church sowed the wheaten seed of true faith and religion it were now very injurious and unreasonable that we their posteritie in stead of the perfect and true graine should reape the false errour of cockle And contrariwise it is reason and very convenient that the beginning and ending not disagreing with it self we should of the increase of wheaten seed reape the fruit of a wheaten religion so that when with tract of time any of those first seeds beginne to bud and come forth let them be tilled let them bee trimmed yet without changing ought of the proprietie of the corn springing up and albeit fashion shape and distinction be added and put to yet must the nature of each kind remain and abide For God forbid that those rosie plants of the Catholick doctrine should be changed into thistles and thornes God forbid I say that in this spirituall paradise of the slippes of Cinamon and Balsame should suddenly grow up darnel and poison Therefore whatsoever hath by the grace of God and our Fathers faith been sowen in this Church reason it is that the same be cultivated and maintained by the industry of the children meet that it flourish waxe ripe convenient that it grow and come to perfection lawfull indeed it is that those ancient articles of heavenly philosophie should be trimmed smoothed and polished but unlawfull that they should be chaned mangled and maimed And albeit they receive perspicuitie light and distinction yet of necessitie must they retaine their fulnes soundnes and proprietie For if once this licentiousnes of wicked fraud be admitted I tremble to speak what danger is like to ensue of rasing and subverting religion for if we take away any part of the Catholick faith straight wayes other parts and after that other and againe other and that as it were of custome and by a kind of law shall be abolished And what followeth when every part by little and little is undermined but that in conclusion the whole corps of religion at one blow be come subverted and over thrown And contrariwise if new things and old forreine and domesticall prophane and sacred begin once to be confounded together then must needs this custome generally follow that nothing hereafter remaine in the Church untouched nothing without corruption nothing sound nothing pure nothing sincere and so where before was the sacred school of chast and immaculate truth there shall be a very brothel house of wicked filthie errours But God of his goodnes deliver his servants from such minds and let the impious rather gracelesse follow that furious mad proceeding For the Church of Christ is a carefull diligent keeper of religion committed to her charge she never changeth or altereth in it any thing she diminisheth nothing she addeth nothing What is necessarie she loseth
not what is superfluous she forceth not her own she maintaineth what is not her own shee usurpeth not but with all industrie laboureth only about this one thing that is by faithfull prudent handling of our forefathers doings what by them in times past was well entered begun she polisheth what then was well polished and declared she confirmeth what then was confirmed and defined she retaineth To conclude what hath she else endeavoured by the decrees of Councells but that that doctrine which before was simplie credited the same afterward should be more diligently beleeved that religion which before was taught more slowly the same afterward should be preached more instantly That faith which before was more securely reverenced the same afterward should more carefully be practised This I say alwayes and nothing els hath the Church provoked with the novelties of Hereticks set down by the decrees of her Councels to wit onely to confirme that to posteritie by writing comprehending a great summe of things in few words often times for more easie understanding to an old article of faith giving a new name which before by tradition she had received of her forefathers CHAP. XIV BUt to return to the Apostle O Timothie quoth he keep the depositum avoyd prophane novelties of voices Avoid quoth he as a viper as a scorpion as a baâ—ilisk least they infect thee not only by touching but also with their very eyes and breath What is meant by Avoid 1 Cor. 5. that is not so much as to eate with any such what importeth this Avoid if any man quoth he come unto you and bring not this doctrine what doctrine but the Catholick and universall that which with sound tradition of the truth hath continued one the self same through all successions of times and that which shall continue to the worlds end What then Receive him not quoth he into the house nor say God save you for he that sayeth unto him God save you communicateth with his wicked works Prophane novelties of voices quoth he What is Prophane Those which have no holines in them no jote of religion wholly unknown to the Church which is the temple of God Prophane novelties of voices quoth he of voices that is novelties of opinions novelties of things novelties of senses contrarie to our forefathers faith contrarie to antiquitie which if we admit and receive of necessitie the faith of our blessed ancestours either all or a great part of it must be overthrown the faithfull people of all ages and times all holy Saints all chast all continent all virgins all widowes all Clerks all Deacons all Priests so manie thousands of Confessours so many bands of Martyrs so many famous and great cities and commonwealths so manie Islands Provinces Kings countries kingdomes nations to conclude almost the whol world incorporated by the Catholick faith to Christ their head must needs be saied so many hundreds of years to have been ignorant to have erred to have blasphemed to have beleeved they know not what Avoid quoth he Prophane novelties of voices to receive which to follow which never was the custome of Catholicks but alwayes the propertie of hereticks And to say truth what heresie hath ever peeped forth but under the name of some certain man in some certaine place and at some certaine time Who ever set abroach any heresie who first devided not himself from the consent of the universality and antiquity of the Catholick Church Which to be true examples do plainly prove For who ever before that prophane Pelagius presumed so much of mans free will that he thought not the grace of God necessary to every particular good act Who ever before his monstrous disciple Celestiut denyed all mankind to be tyed and bound with the sin of Adams prevarication Who ever before facrilegious Arius durst tear in peeces the Unity of Trinity Who ever before wicked Sabellius attempted to confound the Trinity of Unity Who ever before cruell Novatian affirmed God to be so mercilesse that he had rather the death of a sinner then he should returne and live Who ever before Simon Magus punished by Apostolicall censure from whom that old sink of filthinesse came by continuall and secret succession unto Priscilian that was the last durst ever affirme that God our Creatour was the Authour of evill that is the Authour of our wickednes impieties and horrible crimes because God as he said so made mans nature that by a certain peoper motion and impulse of an inforced will it can do nothing else but sinne desire nothing else but to offend because being provoked and inflamed with the surious rage of all vices it is with an insatiable desire carryed away headlong into the pit and sink of all filthinesse Such examples are infinite which for brevity sake I omit by all which notwitstanding it appeareth plainly and clearly that it is an usuall and common thing in all Heresies to take great pleasure in prophane novelties to loath the decrees of our forefathers and so fall from the faith by pretending the false and counterfeit name of knowledge and learning contrariwise that this is proper to all Catholicks to keep that faith which the holy fathers have left and committed to their charge to condemne prophane novelties and as the Apostle hath already said again doth say If any man shall preach otherwise then that which is received to accurse him CHAP. XV. HEre happily some man may demand whether hereticks also do use the testimony of holy scripture To which I say that they do and that very earnestly for a man may behold them ranging coursing in every part of the Bible in Moses in the Kings in the Psalms in the Apostles in the Gospels in the Prophets for whether they be amongst their own brethren or with strangers whether in private or in publick whether in talking or writing whether in the house reasting or abroad walking they almost never alleadge any thing of their owne which they do not pretend to shadow with the words of sacred scripture Read the pamphlets of Paulus Samosatenus of Priscilian Eunomius Jovinian and the rest of such like pestilent Hereticks and you shall find through all their works an huge heap of examples almost no page omitted which is not coloured and painted with the sayings of the new and old testament But the more closely they lurk under the shadow of Gods law the more carefully are they to be feared the more narrowly to be watched for they know full well that their stinking and unsavory drugs be not likely almost to please any if simply nakedly they be set forth and therefore they do temper them as it were with the sweet powder of Gods word that he which would have contemned mans erroneous invention dares not so readily reject Gods divine scripture wherein they are like to those which minding to minister bitter potions to young children do first annoint the brimâ—â—â— of the cup with hony that thereby
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
doctrine in which likewise they must of necessity follow universality antiquity and consent of the Catholick and Apostolick Church And therefore if at any time a part rebell against the whole novelty against antiquity the dissention of one or a few seduced with errour against the consent of all or the farre greater part of Catholicks in that case let them preferre the integrity of universality before the corruption of a part and in universality let them also preferre the religion of antiquity before profane novelty and again in antiquity let them preferre before the temerity of one or a few the decrees of a generall Councell if any be or if no such be found let them take that which is next hand that is to follow the opinions of many and great learned Doctours agreeing together All which faithfully soberly diligently observed and kept by Gods grace we shall without any great difficulty discover the errours of new upstart Hereticks CHAP. XIV HEre I perceive in order it followeth to shew by examples how the profane novelties of Hereticks are by bringing forth and comparing the old Doctours opinions agreeing together to be found out and condemned which ancient consent of holy Fathers is not so carefully and diligently to be sought for and followed in every small question of the Scripture but onely and that especially in the rule of faith neither yet alwayes nor all Heresies are after this sort to be impugned but onely such as be new and upstart to wit at their first springing up and before they have as hindred by the shortnesse of time falsified the rules of the antient faith and before the poyson spreading farre abroad goeth about to corrupt the Fathers works But those heresies which have already got ground and be of some continuance are not this way to be dealt withall because by long tract of time they have had opportunity to steal truth And therefore such kind of profane schisms and heresies which be of longer standing we must not otherwise convince but either onely if need be by the authority of the Scriptures or els avoid and detest them being already convicted and condemned in old time by generall Councels of the Catholick Church Therefore so soon as any infectious error begineth to break forth and for her defence to steale certain words of holy scripture and craftily and fraudulently to expound them straight-wayes for the right understanding thereof the Fathers opinions are to be gathered togither by which let any what soever new and therefore prophane doctrine growing up with out all delay be dejected speedily condemned But those Fathers opinions only are to be conferred togither which with holinesse wisdome and constancy lived taught and continued in the faith and communion of the Catholick Church and finally deserved tody in Christ or happily for Christ to be martyred whom notwithstanding we are to beleeve with this condition that whatsoever either all or the greater part with one mind plainly commonly and constantly as it were a Councell of Doctours agreeing together have decreed and set down receiving it from their ancestours holding it for their time and delivering it to their posteritie let that be had and accounted for undoubted for certain and firme truth And whatsoever any although holy and learned although a Bishop although a Confessour and Martyr hath holden otherwise then all or against all let that be put aside from the authoritie of the common publick and generall faith and reputed amongst his own proper private and fecret opinions least with great danger of eternall salvation we do according to the custome of sacrilegious Hereticks and Schismaticks forsake the trueth of the universall faith and follow the novell errour of some one man The holy Catholick mind of which blessed Fathers least any man think that he may rashly contemne The Apostle sayeth in his first epistle to the Corinthians And some verily hath God set in his Church first Apostles 1 Cor. 12. of which himself was one Secondly Prophets as Agabus was of whom we read in the Acts cap. 11. Thirdly Doctours which novv are called Tractatours vvhem also this Apostle some time narneth Prophets because their office vvas to expound and declare to the people the mysteries of the Prophets these therefore disposed and placed by God at divers times and sundry places agreeing and consenting all in one mind in Christ touching the understanding of the Catholick faith whosoever contemneth doth not contemne man but God and that we disagree not by any means from the perfect and true unitie 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 perfect in one sense and in one knowledge 1 Cor. 1 And if any man separate himself from the communion of their opinion let him hear that saying of the same Apostle He is not the God of dissention but of peace ch 14. that is not of him that leaveth consent and unity but of them that remain in peace and agreement As I do quoth he teach in all the Churches of the Saints that is of the Catholicks which therefore be holy because they continue in the communion of the faith And least happily any one should contemne others and proudly require onely to be heard onely to be beleeved straight after he saith What hath the Word of God quoth he proceeded from you or hath it onely come unto you And least this might be taken as spoken slightly he addeth If any quoth he seemeth a Prophet or spirituall that is a master in spirituall matters let him be a zealous lover of unity and peace in such wise that he neither preferre his own opinion before the judgement of others neither leave or forsake the sense and common consent of all men The commandements of which things he that is quoth he ignorant of that is he that learneth not those things which he yet knoweth not or contemneth those which he knoweth he shall not be known that is he shall be thought unworthy whom amongst such as be united in faith and equall humility God should regard and look upon a greater evil then which I doubt whether any man can invent or devise which yet notwithstanding according to the Apostles commination we see to have fallen upon Julian the Pelagian who either contemned to be joined at all in opinion with his fellows or else presumed to separate himself from their societie and communion But now it is time to bring forth the example which we promised how and after what sort the judgement and opinions of holy Fathers were gathered togither that according to them by the decree 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 another beginning for declaring of those things which do follow A Recapitulation of all
be well conceived and understood Thou shouldst do well to seek out a man both pious and learned or one that is esteemed and reputed so to be by the approbation and consent of many by whose instructions thou mightest become better and more expert and skilfull by his learning Such an one saist thou was not easie to be found it would be some labour and trouble to seek him There was none such in the land wherein thou didst dwell If so what cause could more profitably enforce thee to travell if he lay hid in the continent or firm land or were not there at all thou shouldst sail beyond sea if he were not there to be found by the shore thou shouldest make a voyage even unto those lands wherein the things which are contained in those books are said and reported to have been done O Honoratus have we done any such thing and yet when we were but most wretched and silly boyes we did at our own pleasure and in our own judgement condemn a Religion and that perhaps a most holy one for I speak as yet as though some doubt were to be made thereof whose fame and renown hath already possessed the whole world What if the things which seem in those Scriptures offensive to some that are ignorant and unskilfull be for this cause so written and set down that when such things are read as agree not with the sense of all sorts of men but much lesse with theirs that are holy and wise we may with more care and diligence seek out a secret and hidden meaning thereof doest thou not see how men labour to interpret the pastorall Catamite upon whom the rough shepherd poured out his affections and how they affirm that the boy Alexis upon whom Plato is also said to have made some love-verses signifies I know not what great and mysterious matter but that it surpasseth the judgement and understanding of unskilfull men when as indeed that Poet abounding in his inventions may without any detestable crime or offence be conceived to have published lascivious songs but were we indeed hindred and withdrawn from seeking out the true Religion either by the publishing of some law against it or by the power of them that oppose it or by the contemptible shew and appearance of men dedicated to the service of God or by any base or dishonest report or by the newnesse of the institution or by some hidden profession thereof No no none of these things did withdraw and hinder us all laws both divine and humane do permit men to seek out the Catholick faith and certainly it is lawfull according to humane law to hold embrace it if so long as we erre we be uncertain of the divine law We have no enemie that puts any fright or terrour into our weaknes although truth and the salvation of our souls if it be sought after where it is lawful to seek it with most safety and it cannot be found ought to be enquired for with any danger and hazard whatsoever the degrees of all powers dignities do most devoutly impart their service unto this sacred and divine worship and the very name of Religion is most honourable and hath a very great esteem and renown What hindereth us then at last to seek out carefully and to examine with a pious and diligent search whether here be that truth which though few do know and retain after the sincerest manner yet the favour and good will of all nations doth conspire therein All this being so imagine as I said that we now make our first enquiry what Religion we ought to embrace both for the cleansing and reforming of our souls Without doubt we must take our beginning from the Catholick Church for there are now more Christians then if the Jews were joyned with the worshippers of idols And whereas of the same Christians there be divers heresies and all would have themselves thought to be Catholicks and do call others besides themselves hereticks the Church is one as all do grant greater in multitude if thou considerest the whole world and as those that know do affirm more sincere in truth then all the rest but as for truth it is another question But that which is sufficient for those that seek it is that the Catholick Church is one upon which other heresies do impose divers names when as every one of them is called by its proper name which it dares not deny whereby we may understand by the judgement of Arbitratours not hindred by any favour unto whom the name Catholick which all seek after ought to be attributed But lest that any one should think that this thing ought to be debated with much babling or superfluous discourse there is one Church indeed wherein even the humane Laws are after a sort Christian Yet I will have no preocupation of judgement to be drawn from hence but I judge it to be a most fit beginning for the seeking out of the truth For there is no fear least the true worship of God relying upon no proper force of its own should seem to stand in need to be upheld and supported by them whom it ought to sustain and support but certainly it were a perfect happinesse if the Truth could there be found where with most fecurity it may be sought and retained but if it cannot it ought to be sought for in another place what danger and perill soever be incurred CHAP. VIII Of the way to the instruction of piety and of the wonderfull paint Saint Augustine took to find it out HAving thus resolved and determined these things which in my opinion are so right and just that I ought to prevail in that cause with thee whosoever were against it I will recount unto thee as well as I can what course I took to find out the true Religion when as I sought it with such a mind and resolution as I have now declared that it ought to be sought for When I was departed from thee beyond the Sea now staggering and doubting what I ought to embrace and what to reject which doubting daily encreased in me from the time that I gave ear unto that man whose coming unto us was as thou knowest promised as from heaven for the resolving of all the difficulties wherewith we were troubled and I knew him to be a man like other men but onely that he was eloquent I held a great debate and deliberation with my self being now in Italy not whether I should continue in that sect into which I was sorry and grieved that I had faln but by what means I might find out the truth for the love whereof thou canst bear me witnesse how I sighed and groaned I was often of an opinion that it could not be found out and the great waves of my thoughts and cogitations moved me to assent to the Academicks Oftentimes again when I considered as well as I could that the mind of man is endued with such vivacity and