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
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
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
Very necessary it is being thus fore-warned of God that before all things we take great heed not to be perverted and seduced by erroneous teacheâ—s or false Prophets but on the contrary do diligently preserve our faith the light of our souls the root foundation of al goodness with our which it is impossible to please God as S. Paul saith Wherin we can take no better course no way more sure then to repair to the time of the primitive Church when the bloud of Christ was yet fresh bleeding in mens hearts when the Gospel was instantly preached firmly beleeved sincerely practised confirmed by miracles established by the death of so many Martyrs especially being exhorted hereunto by the holy scriptures for as by them we are admonished of the dangers and troubles of the later dayes so are we for a preservative against them sent to ancient times to conduct us to Gods true religion Stand saith the Prophet leremy Chap. 6. upon the way and inquire of the ancient paths which is a good way walk in that and you shal find rest for your selves Solomon likewise in his Proverbs admonisheth us in this sort Do not passe the ancient bounds which thy Fathers have set down Chap. 22. And in Ecclesiasticus Ch. 8. Do not set light by the report of thy elders for they have learned of their forefathers because of them shalt thou learn understanding and in the time of necessity shalt thou give answer To the end therefore gentle Reader that thou be not carried away with the sweet benedictions of those licentious masters with which the later times according to the predictions of the Apostles should be much pestered nor seduced with the erroneous doctrine of those false Prophets and false Christs of which the son of God the true Prophet and true Christ hath forewarned us and that thou mayest find out a good way to walk in and keep thee within the ancient bounds set down by our forefathers and by their report learn wisdome and understanding I am to request thee to vouchsafe the reading of this old Father newly translated and I nothing doubt but thou wilt give that censure which the Queen of Sheba gave of the wisdome of Solomon 3. Reg 10. The second reason which set me forward was for that I find this book not written against some one or a few particular false teachers as St. Augustine and divers ancient learned Doctours did against the Arians Pelagians and such like but against all heresie or erroneous doctrine whatsoever which is a thing of so great importance as I know not what can be devised more What gold were too much or what treasures too dear for that medicine which had virtue to cure all diseases False doctrine and heresie is a great sore a canker more pestilent then any corporall infirmity whatsoever seeing this worketh onely the temporall destruction of our body but that causeth death both of body and soul everlasting In other books we find the confutation of some speciall point of false doctrine in many the overthrow of divers but to destroy all at one blow and those each so contrary to themselves so distinct for time so divers for place so many for number is a property peculiar onely to this most excellent treatise and therefore it may fitly be compared to that miraculous pond whereof we read in the Gospell John 5. which cured all diseases for as that water moved by the Angell cured whatsoever infirmity of him that first entred in so this book written no doubt by the motion of the holy Ghost hath force to cure any such as is corrupted with erroneous doctrine or to preserve him from all infection if he vouchsafe to enter in that is to read it to consider and weigh diligently what is said and discoursed of The reason why this book hath this rare quality in my opinion is because it sheweth the right way of expounding Gods divine Scripture in which so many to the great danger of mens souls do so greatly go a stray and therefore as David overthrowing Golias the chief Champion of the camp put all the Philistins to flight 1 Reg. 17. so no marvell though this ancient Authour discovering the false expositions and glosses of sacred Scripture the principall pillar of all poisoned doctrine overthroweth also all wicked heresie The third and last motive which incouraged me to this labour and ought partly to move thee to the reading is the brevity of the work the finenesse of the method the eloquence of the stile and therefore if long and large volumes do little please this is short which cannot cause dislike if confusion be ingrate full a methodicall order can not but like thee if a stile harsh and course fitteth not thy taste then I trust that which is fine pleasant and delicate will content thy humour Onely I am to crave pardon that my rough and rude English nothing answereth his smooth and curious Latin And therefore I could wish thee if skill serveth rather to consult with the authour himself then to use the help of his rude interpreter otherwise for such as be not of so deep reading for whom especially I have taken this pain I am to desire that they nothing dislike the sovereign medicine for the wooden box nor the exquisite and rare gemme for the course casket These be the reasons Gentle Reader which especially moved me to the translating of this antient and learned Father I beseech thee as thou tenderest the salvation of thy soul that thou wouldest vouchsafe to reade him attentively in whom thou shalt see clearly as in a glasse the faith of our fore-fathers the religion of the primitive Church and in whom thou shalt find by Gods word and authority of sacred Scripture the madnesse of all Hereticks crushed in pieces and that in a short methodicall and eloquent Treatise The Holy Ghost which moved no doubt this antient learned Father to the writing of this Work incline and move thy heart to the diligent reading and sincere following of the same * ⎠* An Advertisement in the reading of the XIII Chapter of the Verity of Christian Faith THe Reader is desired to take notice that wheresoever in this treatise the term Adoration is applied unto the Mother of God or to any other person or thing beside God himself it imports only Dulia that is such an inferiour degree of reverence and veneration as creatures may be capable of according to the severall degrees of excellency which is in them and according at the Word is frequently understood in Holy Scripture viz. Gen 23 7. 12. †18 2. †19 1. †50 18. Acts. 10 25. Dan. 2 46. Matth. 2 2.8.1 Chron. 29 20. Exod. 3 15. †33. 10. Jos 5 14. 15. Apoc. 19 10. †22 9. and not to signifie that supream Honour and estimation which is incommunicable and proper onely to God Almighty and commonly called from S. Austin Latria Errata's in the Profit of Believing In
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
men to scorn yea our Lord shall have them inderifion For indeed the naturall man perceiveth not the things of the Spirit of God for they seem foolishnesse unto him neither can he understand them because they are spiritually discerned But the true Christion the man that hath supernaturall light in him shall discern them and if with pure intention and an humble heart he set himself to the reading of holy Scriptures meditating or considering well what he reades and begging the grace of divine illumination with constancy and perseverance from God This man I say shall doubtlesse be wonderfully elevated by reading and fitted for divine favours and shall find those endlesse and immortall pleasures in them which do incomparably exceed the greatest of this world For this is certain every Thing is best delighted with that which is connaturall unto it as different humours do alwayes affect different recreations according to that of the Poet Trahit sua quemque voluptas Every man hath his own fancy But unto him that is indued with supernatur all light the most naturall that is most agreeable study of all is certainly the study of holy Scriptures which proceeded from that same fountain of light Therefore also in the reading and contemplation of them the true Christian finds his greatest content Besides every Thing is best pleased in such kind of Action as is most proper for it self But there is nothing more proper for a Christian then the Contemplation of Christ crucified by the study of Scripture For should he go about to conceive or meditate of him meerly according to naturall reason or the principles of Philosophy neglecting Scripture he would certainly find lesse proficiency and perhaps run himself into some hazard of dangerous errour for such contemplation were purely naturall imperfect and by which he should never attain unto the mysteries of Faith of which thing we have examples in our modern Divines who seeming to give themselves wholly to Aristotle and the study of Philosophy are become generally lesse devout lesse Contemplatiue then the meanest of the people Besides Truth which is the object of understanding the higher it is the greater delight it causeth in the acquisition now the verityes of holy Scripture are the most high and mysterious of all other because they treat principally of such things as be undiscernable by naturall light Again in regard of the inconstancy of mans nature which is neuer long delighted with the same thing but alwayes affects variety and change of pleasure the sacred Scriptures do become a most agreeable exercise to our spirit For how admirable how ravishing is that variety we meet with in them of Histories of senses of Types of Figures and yet a most exquisite harmony between them all All the parts All the Books of the Old and New Testament exactly consenting in one and pointing unto the same generall and supream verity or end which is the love of God and our neighbour of which while they treat sometime historically and plainly sometime more mystically and profoundly they do as it were present a nose-gay of celestiall and various flowers unto our soul which continually changing do yet most constantly encrease spirituall content We conclude therefore that in the reading and meditation of holy Scripture most exquisite delights be found The XVII Conclusion THat a good Christian the more simply that is to say sincerely he liveth the greater consolation he hath from God from our Lord Jesus Christ and from the study of holy Scriptures This is true whither we speak of simplicity only Interiour or that of the heart for the understanding or mind of man together with his affections the more pure and sincere they be so much the more do they render him fit and capable of divine Illustrations For this simplicity of heart doth indeed require that we be altogether purged from terrene and grosse affections to the end that a mans spirit might be intirely set upon God and by this simplicity or purity as much as may be made like unto him It is true also in regard of simplicity exteriour or that which consisteth in the Actions and conversation of men as is manifest For to contemplate well divine mysteries it is necessary that the heart of man be in great rest and very well composed in it self and therefore we see commonly that those who desire to partake of divine Illuminations do retire themselves as much as may be from the noyse and disturbances of the world as of the Spouse in the Canticles it is said I will lead her into the wildernesse saith he that is into solitude and there will I speak to her heart And in an other place He shall sit alone and keep silence because by so doing he shall be lifted up above himself And contrariwise we see the richer a man is and more incombred with worldly affairs the lesse is he affected unto contemplation but where a mans outward affairs are few or none there is alwayes lesse distraction of mind Therefore our holy Fathers and predecessours in the Contemplative life were alwayes wont to renounce their affairs of the world and retire themselves into Solitude thereby more promptly and readily to attend Divine Meditations Every man therefore in his particular degree and quality shall find the more simply and uprightly he indeavours to live the greater Consolations he shall receive from God and from Christ The XVIII Conclusion THat the Christian life is the onely Blessed life Never was there nor ever shall be found out any kind of life more happy then that because none better If therefore the life of any men may be accounted happy in this world it is certainly that of Christians For if we observe it comprehendeth all those perfections wherein the Philosophers antiently placed happinese and so hath whatsoever they judged good and desireable as for example if we place happinesse as some of them did in the Contemplation of God and things Divine there is none more excellent and perfect then those which the Christian life affordeth If we place it in morall virtue and in the life active that is in good government of our selves and others there is no better to be desired by man then that which Christian Philosophy prescribeth If we place it in riches honours powers dignities or other goods of the body though this may seem hardest yet the Christian life is not altogether uncapable of these and hath no absolute repugnance to them for we say Whatsoever perfection appears in the effect is some way or other in the cause as the Sunne which causeth heat in all inferiour bodies is it self also at least virtually hot it is not indeed necessary the cause should contain every particular perfection of the effect formally and in the same manner as the effect doth it sufficeth that it be contained eminently as we say or by some more excellent way then it is in the effect So in proportion we also say that the Christian life doth
that we have no usuall names for these things and if I had framed any by-interpretation I should be lesse apt to be understood and if I should use any circumlocution I should be lesse quick and lesse ready in discoursing this onely I intreat and beseech thee to believe that howsoever I may erre I do it not out of any arrogancy or pride The Scripture is treated according to the history when it is declared therein what is written or what is done and what is not done but written onely as it were done According to the Etiology when it is shewed thereby for what cause any thing is either done or said According to the Analogy when it is demonstrated that the two Testaments the Old and the New are not contrary the one unto the other According to the Allegory when it is read therein that certain things that are written ought not to be understood according to the letter but according to the figure All these manner of wayes of alledging Scripture have been used by our Lord Jesus Christ and by the Apostles He cited Scripture according to the History when unto those that objected that his Disciples had plucked the ears of Corn upon the Sabbath day he answered Have ye not read what David did when he was an hungred and they that were with him how he entred into the house of God and did eat the loaves of Proposition or Shew-bread which it was not lawfull for him to eat neither for them that were with him but for Priests onely Mat. 12.1 3 4. 1 Sam. 21.6 Exod. 29.32 He alledged Scripture according to the Etiology when having forbidden the dismissing of wives for any cause but onely fornication unto the Pharisees who told him that Moses had given men leave to dismisse them having first given them a bill of divorce he said This Moses did for the hardnesse of your hearts Deut. 24.1 Mat. 19.8 for here a cause was rendred why that was well permitted by Moses for a time to the end that this which Christ commanded might seem to shew and demonstrate other times but to declare how the divine Providence hath with a certain wonderfull disposition ordered and composed the courses and order of these times it is a long work Now touching the Analogy whereby appears the accord and consent of both the Testaments what shall I say but that all those have used it unto whose authority the Manichees do give place when as they may consider with themselves how many things they are wont to say are thrust into the divine Scripture by I know not what corrupters of the truth which I alwayes thought to be an extream weak speech even when I heard and followed them neither was this my opinion onely but thine also for I well remember it and it was the opinion of us all who endeavoured to be somewhat more carefull and wary in judging then was the common people and multitude of believers And whereas they have expounded and declared unto me many things that did much move and trouble me namely those wherein they boasted and bragged oftentimes and that more abundantly because more securely as not having any adversary to resist and oppose them I think they have spoken nothing more impudently or to speak more mildly with lesse circumspection and more weaknesse then that the divine Scriptures are falsified and corrupted when as it ought but lately to have been done and yet they cannot convince it to be so by any copies that are now extant for if they did say that they did not think that they ought to receive those Scriptures at all because they are written by such Authours as they did not conceive to have written the truth their pretence of rejecting them would in some sort be more hidden and their errour more humane and pardonable for upon this ground they have rejected the book which is called the Acts of the Apostles at which their proceedings when I well weigh it and consider it with my self I cannot sufficiently wonder and admire for they wanted not onely humane wisdome herein but even a reasonable and an indifferent judgement for that book hath so many things which are like unto those which they do receive that it seems to me to be a great folly not to receive this also and if any thing displeaseth them therein presently to say it is salfe and put in now if they judge such a speech to be impudent as indeed it is why should they conceive those things to deserve any credit and esteem in S. Paul's Epistles and the four books of the Gospell wherein I know not whether or no proportionably speaking there be many more things then there could be in that book which they would have men believe to have been thrust in by falsifiers and corrupters But this indeed is my opinion which I request thee to weigh and consider with me with a very clear and peaceable judgement for thou art not ignorant how the Manichees endeavouring to bring in the the person of their authour Manicheus into the number of the Apostles do say that by him we have received the Holy Ghost whom our Lord promised to send to his Disciples if therefore they should receive those Acts of the Apostles wherein the comming of the Holy Ghost is evidently declared and set down Act. 2.2 they could find no ground to say why that was inserted and put in for they pretend I know not what corrupters of the divine books to have been before Manicheus his time and that they were corrupted by those that desired to confound the law of the Jews with the Gospel of Christ but this they cannot say of the Holy Ghost unlesse peradventure they will affirm that the corrupters could foretell things that were to come and thereupon did put into their books that which might be produced against one Manicheus who sometimes was to come and who should say and averre that he had sent the Holy Ghost but of the Holy Ghost we intend to speak more plainly hereafter but now let us return to our former matter for I think that I have sufficiently demonstrated and shewn that the historicall sense is to be found in the Old Testament and the Etiologicall and Analogicall in the New it remains that I shew also the Allegoricall therein Our Redeemer himself alledgeth in the Gospel an Allegory out of the Old Testament saying This generation seeketh after a sign and none shall be given unto it but the sign of the Prophet Jonas for as Jonas was three dayes and three nights in the Whales belly so shall the Sonne of man be three dayes and three nights in the heart of the earth Mat. 12.39 40. Jonas 1.17 And what shall I say of the Apostle Paul who also in his 1 Ep. to the Corinthians c. 10. to the 12. v. signifies that the history it self of Exodus was an Allegory of the Christian people that was to come Moreover Brethren I would not saith he that ye
place CHAP. II. WE must therefore somewhat more diligently enquire into the point propounded viz. Whither the place of buriall may be any advantage to a deceased soul And first we shall not so much look upon the common opinion as examine according to the sacred Scriptures of our religion whither indeed it addeth any thing to the misery and affliction of mens souls after this life if their bodies be not buried at all Out of all doubt that which Virgil some where saith is of little truth Aeneid 6 that the souls of unburied people are forbidden the passage of the Infernall River as if forsooth They might not cross that silent stream of horrid Phlegethon Till Superstition had compos'd the Urns of every one For what Christian heart can be moved with such fictions seeing our Lord Jesus that Christians might dy securely under their hands who for som time were to have power over their bodies assures them that not an hair of their head should perish and therefore exhorts them not to fear those who after they have killed the body have no more to do Upon which subject in my first book of the City of God I suppose I may have spoken sufficiently to stop their mouths who charged the Christians with the calamities of those times especially that which Rome suffered by those barbarous people yea objected that Christ either could not or would not help his own to whom when as I replyed that the souls of the faithfull people were at that time largely rewarded by Christ for their sufferings they objected again or rather reproached me with the dishonour of their unburied bodies whereupon I was forced to inlarge my self somewhat upon that subject concerning the buriall of men which I will here set down in the words I then used Neither indeed was it possible they should all be buried in such a ruine of Carcases Nor will a pious man who beleeveth that saying of our Saviour much fear this nor think that beasts which by chance devour their bodies can at all prejudice their Resurrection being assured that not an hair of their head shall perish For he who is Truth it self would never have said Fear not them which kill the body but cannot kill the soul if it could be any prejudice to the future life of the Saints that which their enemies do to their bodies here Unlesse peradventure a man will be so absurd as to contend that we ought not before our death to fear them which kill the body viz. least they should kill it but yet that we ought to fear least after death they should not suffer that body to be buried which they have already killed For then certainly it were not true which Christ sayes They which kill the body have no more to do if so be they could do any thing more towards the dead carcase that were to be regarded But God forbid that any thing should be false which the Truth hath spoken For we say they which kill do something while they kill the body because in the body there is sense and some feeling while it is to be killed but that afterwards they have no more to do because in a body already killed there is no sense at all Wherefore many bodies of good Christians have happened to want buriall but none of them could be ever excluded from heaven and earth both which he totally filleth with his presence who best knoweth how and whence to restore again that which he once made It is said indeed in the Psalmes They exposed the Bodies of thy servants for meat to the fouls of the air Psal 78. and the flesh of thy Saints to the beasts of the land they poured out their bloud like water round about Hierusalem and there was none that would bury them But this was spoken rather to aggravate the cruelty of those who did such things then to intimate any unhappinesse in them which suffered For although such things at these may seem hard yea horrible in the eyes of men yet precious doubtlesse in the sight of the Lord is the death of his Saints And therfore all these particulars that is to say provision of a Funerall the quality of Sepulture the pomp and magnificence of Exequies may seem rather to be as it were comforts of the living then any helps for the dead For certainly if a stately Buriall could of it self any thing advantage a wicked man to be poorly buried or not buried at all would be some prejudice to a good which we know to be false for doubtlesse that rich glutton in the Gospell Luc. 16. who was clothed in purple and fared so deliciously every day when he died had a very sumptuous Funerall made him by his kindred and servants but yet far more glorious in the sight of God was that given unto the poor begger by the hands of Angels who carried him out not unto any Tomb of Marble but to the place where he desired to be into the bosome of Abraham 'T is true those against whom we have undertaken to defend the City of God laugh at these things neverthelesse even their own Philosophers oftentimes have seem'd to make as little account of the rites of Sepulture and whole Armies of men when they come into the field with resolution to dy for their temporall countryes of all things mind least where their bodies fall or what beasts shall devour them yea the Poets themselves not without applause have been heard to say Heaven covers him who hath no Cofin Lucan how much lesse ought they then to insult over Christans concerning their bodies lying unburied to whom they cannot but know restauration of their flesh and of all the members of their body is promised by him who is sufficiently able to do it yea and shall be in a moment perfectly made good unto them whether from the earth or from those remotest receptacles of other elements into which the substance of their bodies by never so many changes and changes upon changes may be retired CHAP. III. WHich yet we speak not to the intent the bodies of men especially those of the Faithfull and Just should be neglected after death and thrown out of sight as some other common carcases for as much as the Holy Ghost hath been pleased to use them in their times as his own organs or instruments unto all good works For if but a ring vestment or some other thing belonging to our Father be very dear unto us and so much the more by how much our naturall affection was greater and more lively towards him in no sort certainly may the bodies of men be despised which we carry about us much more intrinsecally and nearly united then any vestment whatsoever for our bodies pertain not unto matter of ornament or any extrinsecall help but to the very substance of our nature Whence it is also that the Funeralls of just men in old time were performed with a great deal of piety
whom all things are subject For unless there were some Angells which conversed both with the dead and the living our Lord Jesus would not have sayd it came to pass that the beggar dyed and was carryed of the Angels into Abrahams bosome Therefore they could be now here now there seeing as God would have it they were used to carry him from hence unto the place of his rest The souls of the dead also may know some things by divine Revelation either of such things as be necessary for them to know or at least not necessary to be unknown and this not only of things past or present but of those also which are to come even as in times past not all men in generall were made acquainted with the Secrets of God but only Prophets and such other holy men while they lived and they not every one of them knowing all things but every one some according as the Divine Providence was pleased to reveale And that some of the dead also may be sent unto the living the Scripture it self doth testifie as contrarily S. Paul from among the Living was rapt up into Paradise for so we read the Prophet Samuel after he was dead appeared unto King Saul yet living and foretold him things to come 'T is true there are some that say it was not Samuel himself that appeared who could not they think have been so feecht up with magicall charmes but rather some evill Spirit ready and apt for such business borrowed his shape But the book we call Ecclesiasticus written as 't is commonly said by Jesus the Son of Sirach but for resemblance of stile and eloquence not unlike to be Solomons own work in the praises of holy men sayes of Samuel that being dead he Prophecyed But if again you extenuate the authority of this book with the Jewes because they say it is not in their Canon yet at least concerning Moyses no doubt can be made Deut. 34.5 but that in Deuteronomy he is related to be both dead and buryed and yet in the Gospell to have appeared unto the living togither with Elias who as yet is not dead CHAP. XVI HEnce also we answer an other question viz what may be said of the Martyrs who by the favours which are granted unto such as pray unto them do declare themselves both to understand and to have care of our affairs 7 favours obteined by prayer to Saints if the dead know not at all what the living do for 't is certain and we know it by report of witnesses beyond exception that when the City of Nola was besiedged by the Barbarians the Blessed Confessour Felix Saints appear miraculously sometimes when invocated not onely by the effects of his particular favours but even personally and in plain view did appear unto many good people inhabiting that City whom he had formerly dearly loved But it must be said that such things as those happen miraculously and are farre different from the usuall course which God hath appointed unto the nature of all sorts of things For because our Lord turned once water into wine we must not therfore forget what the nature of water is and what its proper virtue in the order of elements is not because Lazarus rose again from death that therefore every man that dyeth may rise again when he will or that a dead man is raised by no greater power then another is awakened out of sleep For to speak according to the limits and condition of mans nature in it self is one thing and to speak according as God is pleased to demonstrate his divine power in it is another and the things which come to passe naturally and as it were by constant course are of one sort and those which are done miraculously by God are of an other yet is God alwayes assistant unto nature without whom it could not be and in miracles themselves nature is not absolutely excluded because at least in her though not by her they are wrought We must not therefore imagine that the dead do ordinarily and of course mix themselves in the affairs of the living because the Martyrs do somtimes shew themselves present How miracles are wrought by praying to Saints for the curing or help of some particular persons But rather we are to know it is by divine power of priviledge dispensation that the Martyrs themselves are present with us at any time because the dead generally by any vertue of their own nature cannot be so Although I confesse to determine in what particular manner the Martyrs do help them Here he inquires the maner how miracles are obteined by praying to Saints who for certain are helped by the Martyrs is a mater farre above my capacity that is to say whither the Martyrs be present in their own persons at the same time in so divers and farre distant places as their Memories are or that they otherwise happen to shew themselves or whither that God Almighty the Martyrs abiding alwayes in that place which is appointed for their merits farre remote from the conversation of men yet praying generally for the necessities of those who pray unto them in the same manner as we pray for the dead to whom we are never present nor know where they be or what they do or I say whither that God Almighty himself who is every where present though not as joyned to us nor as divided from us hearing the prayers which the Martyrs make doth by the ministery of Angels which he sends abroad into all places exhibite such comforts unto people against the miseries of this life as he seeth to be most expedient who by his wonderfull power and goodnesse giveth testimony unto the merits of his Martyrs both where Merits of the Martyrs acknowledged by S. Austin and when and how he pleaseth but chiefly at their memories as knowing this in his divine wisdome The Memory and mediation of Saints expedient for confirmation of faith to be most expedient for the Confirmation and Exaltation of the Faith of Christ for which the Martyrs suffered This I say is a thing much higher then I can reach unto more abstruse and difficult then I can search out and therfore which of the two it be or whither perhaps both of thē may not be true viz. that sometimes by the very presence of the Martyrs themselves and sometimes again by Angels personating the Martyrs these things may be done I dare not determine I desire rather to learn such things of those who know them For some there are surely who do know them as there be some others also perhaps who think they do but do not For doubtlesse such things as these are the Free Guifts of God who liberally bestoweth them as he pleaseth some to one some to another according to that of the Apostle saying The manifestation of the spirit is given to every one for their profit 1 Cor. 12.7 c. To one saith he is
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