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
sunne and men do generate a man it follows necessarily that a perfect Christian is the noblest cause and most perfect instrument of producing this effect Therefore the virtue of this instrument co-operating with Almighty God is not a falsity but a most supreme Verity but this virtue is Faith inflamed with a burning charity as I have shown our Faith therefore is most true CHAP. XIII The same confirmed by the wonderfull works of Christ and first by his Power VVE have proved now by the assistance of Almighty God the Verity of Christian Faith out of the manifest effects which daily are seen in the Orthodox Church and although there might be manifold other arguments brought to the confirmation of it yet having regard to my intended brevity I will argue onely out of those events of former Ages of the Verity of which the whole world is a sufficient witnesse Wherefore as Philosophers by the effects which they saw in naturall things were moved to search into the causes of things we in like manner setting before our eyes the triumph of Christ which we have heretofore described will most exactly as farre forth as the matter requires search into the causes of those effects And as the Philosophers contemplating the nature of things out of the greatnesse the wonderfull order and perfection of the whole world did conclude that the cause of it was Almighty God who was more powerful wise and perfect then all others whom they termed the first principle and mover of all things so we contemplating the triumph of Christ crucified will shew him to have been and to be beyond all comparison more powerfull then the feigned Gods of all other Religions and to have done greater things and produced perfecter effects then any and with an ineffable and infinite wisdome and goodnesse to have infinitely surpassed them Which done it will be clear that this God is the great Lord and King above all other Gods I will begin with the effects of his Power and placing his triumph before your eyes I argue in this manner Either this Jesus the crucified Nazarean whom the Christians adore is true God and first cause of all things or he is not if he be the disputation is ended because if he be God the Christians Faith and his universall Doctrine and Religion must be true if he be not it follows that Jesus the Nazarean was a most prodigious monster of a most inexcogitable pride and unheard of arrogance whilst being a pure creature and mortall man he would be esteemed as the onely supreme Deity and adored above all others whence we might justly tearm him the most lying and worst of all creatures nay even the most notorious of all fools for undertaking phane 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 irreligious 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 joy 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 hath that crafty commander of the Arabians Mahomet done he never affirmed himself God true it is by his eloquence and power by his arms gifts and a luxurious licence of pleasutes he drew unto him a barbarous and unskilfull multitude and did not he give a most honourable testimony of Christ Assuming to himself nothing above humane forces and policy but such was not Jesus the Nazarean never did any mortall propose more difficult things to be believed and done then Christ did for he absolutely commanded the belief of a Trinity to wit the Father Sonne and holy Ghost the same one God three really distinguished persons which yet being identified in substance were one and the self
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
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
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
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
Five Treatises viz. THE GOLDEN TREATISE OF THE Antient and Learned Father Vincentius Lirinensis THE VERITIE OF CHRISTIAN FAITH THE FELICITIE OF A CHRISTIAN LIFE Written by Hierome Savonarola THE PROFIT OF BELIEVING By Saint Augustine S. AVGVSTIN'S BOOK DE Cura pro Mortuis * ⎠* PRINTED Anno Dom. MDCLI THE GOLDEN TREATISE OF THE Antient and Learned Father Vincentius Lirinensis Written about twelve hundred years since FOR The Antiquity and Universality of the Catholick Religion against the profane Novelties of all Heresies Translated into English by A. P. Very profitable for all such as desire in these dangerous times to embrace the true Gospel of Jesus Christ and to remain free from all infection of false doctrine as in the Preface more at large is declared * ⎠* Printed Anno Dom. 1651. TO THE CHRISTIAN Reader zealous of Truth and desirous of Salvation A. P. wisheth the knowledge of the one in this life and the fruition of the other in the life to come I PRESENT thee here gentle Reader the ancient Father Vincentius Lirinensis Native indeed of France but clothed in an English habit a Book though little yet learned no lesse profitable then pleasant of smal volume if thou respect the quantity but of rare price if thou consider the quality The Discourse is not of gathering and scraping together the pelf of this world which choaketh the heavenly seed of Gods word and putteth man in a dangerous state if we credit him who being rich for our sake became poor Mat 13.22 and 19.24 it disputeth not of attire nor of the art of pampering this corruptible carcase which brought that gay belli-god of whom we read in the Gospell Luc. 16. to the furious flames and endlesse torments of Hell fire it prosecuteth not wicked and wanton discourses which corrupt good manners being in very deed the bellowes to kindle the coles of carnality the nources of unchaste thoughts and the very bait with which the Devil doth daily angle and catch the unfortunate souls of men But it handleth that which redoundeth to the benefit of our soul created to the image of God and sheweth us the way how we may so govern this frail vessel of ours in the tempestuous Sea of this wicked world that at last we may safely arrive at the port and barbour of Celestiall happinesse For if the first step to heaven be to believe aright and the foundation and ground of all salvation be faith as I think no man can doubt that believeth that there is any God or truth at all then cannot this golden Treatise but be acceptable to all such as love Jesus Christ and tender the salvation of their souls being as it were the heavenly pillar of fire that may guide us through the desert of this world unto the land of promise Exod. 13. and that glittering star to lead us unto the new born King of the Jews and Saviour of mankind Mat. 2. But to the end that thou mayst more plainly and particularly view the excellency and great necessity of this rare book and as it were with Moses from the top of Mount Nebo contemplate the land of Canaan flowing with Milk and Honey Deut. 34. I will briefly set down such motives as invited me to the labour of translating it for the self same as I verily think cannot but in flame thee to the diligent reading of it also Three principall reasons then especially moved me The first was because it is very ancient being written above eleven hundred years past for it was composed three years after the generall Councell of Ephesus as appeareth in the conclusion of the book And as the Authour himself is of great antiquity so is his doctrine more antient being the self same which flourished in his time and came from the Apostles of Christ which thing as it was never of any good man doubted of so it is also most apparent First by sound reason grounded in Gods word because when any man writeth ought concerning faith and religion and the same is not controld of any of that time it is an evident argument that it was consonant to the doctrine then generally taught and received otherwise those Prestours and Doctours which God as S. Paul saith hath given that we he not little ones wavering and carried about with every blast of doctrine Ephes 4. could never have held their peace but would as the Prophet admonisheth Have cried out exalted their voice like a trumpet Esa 58. as we find in like case the licentious Nicholaiâ—s noted by S. Joâ—â— for their false doctrine Apoc. 2. Himoneus and Philetus reproved by S. PAVL for an errour about the resurrection 2. Tim. 2. Secondly because the authour himself doth not only confesse the same in serting down the answer of many excellent holy and learned men which lived in his daies not only because he acknowledgeth that what he hath here written he received it from his ancestours and forefathers both which he doth is the very first entrance and generally throughout the whole book but especially for that towards the later end he so highly commendeth the generall Councell of Ephesus that is the Parliament of the world which surely he never wold have done had he not joyned with them in opinion concerning faith and religion and what their opinion was himself recordeth for he saith that those Fathers inspired by God decreed that nothing was to be beleeved but that which the sacred antiquity of out forefathers agreeing together is Christ had holden and believed Which surely is a notable argument that what faith was by Christ planted and his Disciples preached was by them carefully kept and maintained which thing is especially of us English-men to be noted because the first four Generall Councells amongst which this of Ephesus is one and the third in order are worthily allowed by act of Parliament Anno 1. Eliz. Wherefore moved with such reasons we may without all scruple or doubt not onely read this book but also embrace and entertain it as the common doctrine of that time as the religion practised and reverenced in the primitive Church as the faith and belief of the Ephesine Councell so consequently as the true doctrine of Jesus Christ Now then seeing we live in those daies in which so many new sects and doctrines such strange and monstrous opinions such superstitious and new-fangled devises flie up down the world seeing we are fallen into the later times in which Men shall heap up to themselves masters according to their own desires and shall not indure sound doctrine but avert their ears from truth and be converted to fables 2 Tim. 4. In which they shall love pleasures more then God have a shew of godlinesse but yet denying the vertue therof 2 Tim. 3. In which many scoffers shal come walking according to their own desires whodevide themselves sensuall not having the spirit In which many false Christs many false Prophets shal arise seduct many
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
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
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
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
naturall strength with such wisdome and sharpnesse of wit and with such quicknesse of judgement and understanding I did not think that Truth could lye hidden and be concealed but onely that the manner of Seeking it was hidden and unknown and that that manner was to be received from some Divine Authority it remained that I should enquire what that Authority was when as in so great Dissensions and diversity of Opinions every one did promise that he would Teach and deliver it Whereupon there occurred unto me an intricate Wood or Labyrinth into which it was very tedious and irksome to enter and my mind remaining restlesse amongst these things was tossed to and fro with a great desire of finding out the truth yet neverthelesse by little and little I brake off from their company more and more whom I had already purposed to forsake and there was nothing now remaining in so great perils and dangers but that with tears and pittifull words I should beseech the Divine Providence to assist and help me and this I did deliver gently and carefully and now I was almost shaken by some disputations had with the Bishop of Millan S. Ambrose l. 5. conf c. 14. so that not without some hope I desired to enquire many things touching the Old Testament which as thou knowest being discommended and dispraised unto us we abhorred and detested And I had resolved to remain so long a Catechumen in the Church unto which I was delivered by my parents untill I could find out that which I desired or could perswade my self that it ought not to be sought for Wherefore if there had been any one then that could have taught me he might have found me a most apt schollar and very docible After this manner and with the like care and anxiety of thy soul thou seest that thou hast been long troubled and afflicted and if thou seemest to thy self to have been already sufficiently tossed and wouldest make an end of these labours and pains Follow the way of the Catholick Discipline which hath proceeded from Christ himself by his Apostles even unto us and from hence shall descend and be conveyed to posterity CHAP. IX Of Credulity THou sayest my advice is foolish and ridiculous seeing that all men do make it their profession to embrace and deliver Catholick doctrine That all Hereticks do professe this I cannot deny but after such a manner that unto those which they entice and allure unto them they promise to give a reason for the most hidden and most obscure things and chiefly for this cause they blame and reprehend the Catholick Church because those that approch and come unto her are commanded to believe but they glory and boast that they impose not upon their followers the yoke of Faith and Believing but open unto them the fountain it self of teaching and instruction What sayst thou could be uttered or spoken more redounding to their praise and commendation It is not so This they promise having no power nor ability to perform it but that by the name and pretence of reason they may winne and allure much company unto them for the soul of man naturally rejoyceth at the promise of reason and not having regard to her own forces and weaknesse by a desire she hath to eat the meats of those that are in health which are not prudently given to the infirm she hastily falls upon the poyson of the deceivers But as for true Religion it can by no means be well and rightly received without some weighty command and force of authority unlesse those things be first believed which every one may afterwards attain unto and learn if he carries himself well and be thought worthy of it Perhaps thou requirest some reason hereof whereby thou mayst be induced and perswaded to believe that thou oughtest not sooner to be taught by reason then by Faith and Belief Which I can easily give unto thee if thou wilt accept and receive it from me with an equall and impartiall mind But that it may commodiously be done I would have thee as it were answer to such questions as I shall propose unto thee And first of all I would have thee to tell me why dost thou conceive that we ought not to Believe Because sayst thou credulity it self from whence men are called credulous seems unto me to be a certain vice else it would not be a custome to object this name by way of reproch For if a suspitious man be culpable and faulty because he suspects things not certainly known much more doth a credulous man deserve to be blamed who differs herein from a suspicious man that he that is suspitious maketh some doubt in unknown things but he that is credulous makes none at all In the mean time I admit of this opinion and this distinction but thou knowest also that we do not say a man is curious but by way of taunt and reproch but when we call a man studious we speak it in his praise and commendation wherefore if you please mark what difference you conceive to be between these two Thou answerest that although both be moved with a great desire of knowing yet in this they differ that the curious man enquires after the things that belong not unto him but the studious on the contrary after his own affairs But we grant that a wife and children and their welfare do belong unto a man and therefore if any one being gone a farre off out of his native soile should make a diligent enquiry of those that come from his parts how his wife and children do he hath certainly a great desire to know it and yet we call not this a studious man although he be desirous to know and even those things which do chiefly belong and appertain unto him Wherefore now thou understandest that that definition of a studious man is herein defective and imperfect that every studious man desires to know the things that belong unto him but that every man that hath such a desire ought not to be called a studious man but he who exceedingly seeks after the things which belong to excellent breeding and to the adorning of the mind we rightly call in Latine a Student that is a desirous man especially if we adde what he desires to hear For we call one also studious of his friends that loves his friends onely yet neverthelesse we think him not worthy of the common name of studious men without any addition But one that desires to know how his friends do I would not call him studious or desirous of hearing unlesse having a good fame and credit he should often desire to hear the same thing but if he should but once desire to hear it I would call him a Student or desiring man Now reflect upon a curious man and tell me whether if any one should willingly hear a short tale not conducing at all unto his profit that is of things not belonging unto him and this not with great eagernesse
can be perceived by corporall eyes that nothing of his substance and his nature is any wayes vioable or changeable or compounded or framed which things if thou grauntest me to be true as wee ought not to frame any other conceit of the divine Majesty all their subtle devises and shifts are subverted and overthrnown But how it can be that God hath neither caused nor done any evill and that there neither is nor ever hath been any nature and substance which he hath not either produced or made and yet that he frees and delivers us from evill is a thing approved upon so necessarie reasons and grounds that no doubt at all can be made thereof especially by thee and such as thou art if so be that to their good wits they joyne piety and a certaine peace and tranquillity of a minde without which nothing at all of so great matters can be conceived and understood and here is no report of great and large promises made to no purpose and of I know not what Persian fable a tale more fit to be told to Children then to ingenious and witty men and as for truth it is a farre other thing then the Manichees do foolishly imagine and conceive but because I have made a farre longer discourse then I thought to have done let me here end this booke wherein I would have thee to remember that I have not yet begun to refute the Manichees and impugne those toyes nor to have expounded any great matter of the Catholick doctrine but that my only intent was to have rooted out of thee if I could the false opinion of true Christians which hath been malitiously or unskilfully insinuated unto us and to stirre thee up to the learning of certaine great and divine things Wherefore I will put a period to this worke and if it makes thy mind more quiet and contented I shall peradventure be more ready to serve thee in other things FINIS Saint Austins Care for the Dead OR HIS BOOK De Curâ pro Mortuis Translated into English The second Edition Revised and Corrected PRINTED Anno Dom. MDCLI Aurelius Augustin TO Paulin Bishop Concerning Care for the Dead CHAP. I. I Have been a long time your debtour venerable Brother fellow Bishop Paulinus The memory of the saints is the place where their body or relicks are kept for the Letters you sent me by the servants of our most religious sister Flora wherein you propounded a question viz. Whither it profits any one after his decease to have his body buried at the memory of some Saint For this it seems the above mentioned widow had enquired of you concerning her sonne deceased in those parts to whom you had returned answer to her comfort signifying withall that the thing was accomplished which with such maternall and pious affection she desired namely to have the corps of the faithfull youth Cynegius departed put in the Church of the most blessed Confessour Faelix by occasion whereof it came to passe that you writ also at the same time to me by the same messengers intimating the question abovesaid and demanding my opinion therein yet in such manner as you do not altogether conceal your own For you say the desire of those faithfull religious minds which procure such things to be done for them seem not to you to be altogether vain and that the custome of the Catholick Church Note this The custome of the Church to pray for the dead which is to pray for the dead cannot be to no purpose so as that even thence we ought to conjecture that it is of some avail for a man after his death if by his faithfull friends living such a place be provided for the interment of his body as may procure him the assistance or patronage of some Saint But you say withall Patronage of Saints usefull for the dead that although this be so yet you see not sufficiently how the opinion can be reconciled to that of the Apostle who saith We shall all stand at Christs Tribunall that every one may receive according to what he hath done in his body whither it be good or evil For say you without all doubt this sentence of the Apostle doth tell us that That which shall profit us after death must be done before viz. in our life therefore not then to be done when every one is to receive for what he hath done already But the difficulty is resolved thus namely that it is procured by the manner of life which we lead here in the body that such Things as these should do us good after we are departed and so it holds true still that according to things done in the body men receive Saint August in his Enchiridion ad Laurentium chap. 110. asserts these threefold sorts of Christians whereof the middle sort is onely capable of help after this life which clearly concludes Purgatory yea when they receive benefit by what is done for them religiously after their decease For it must be confest there are some sorts of men to whom the doing of such Things as these would be of no advantage at all to wit either those who have lived so ill that they deserve not to be holpen by them or those who have lived so well they need not It is therefore by the manner of life which every one leadeth in this body that the things religiously done for them after the body do either profit or not profit at all For certainly if no merit be acquired in this life by which such Things may be rendred profitable to a man after his death Note The Church used then an office of the dead it were then that is to say after he is dead in vain to seek it So we see neither the office of the Church nor our own care of our deceased friends is idle or vain and yet that it is true that every one receiveth according to those Things which he hath done in the body whither it be good or evil our Lord himself rendring unto every one according to his works For as we say it is procured by the life a man leadeth in the body that what is thus done for him should profit him after his body is dead And to have said onely thus much might I conceive be a sufficient answer to your demand but by reason of some other Things which seem to me not unworthy our consideration I shall crave your attention yet a little further We reade in the Book of Macchabees Macchabees alledged for Scripture That sacrifice was offered for the dead And though it were not found at all in any place of the antient Scripture yet the Authority of the universall Church which is clear for this custome is not lightly to be regarded Universall custome of praying for the dead Masse for the dead where in the prayers which the Priest maketh unto our Lord God standing at his Altar recommendation of the dead hath its due