acknoledgeth that what he hath here written that he receaued it from his auncestors and forefathers both which he doth in the very first entrance and generally throughout the wholle booke but especially for that towardes the latter end he so highly cōmendeth the generall Councell of Ephesus that is the Parlamēt of the world which surely he neuer wold haue done had he not ioined with thē in opinion concerning faith and religion and what their opinion was him selfe recordeth for he saith that those Fathers inspired by God decreed that nothing was to be beleeued but that which the sacred antiquitie of our fore fathers agreeing togither in Christ had holden and beleeued 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 vs English men to be noted because the first foure generall Coūcells amongst which this of Ephesus is one and the third in order are worthely allowed by acte of Parlament Wherfore moued with such reasons we may Anno. 1. Elizabe without all scruple or doubt not only read this booke but also imbrace and intertaine it as the common doctrine of that time as the religion practised reuerenced in the primatiue Church as the faith and beleefe of the Ephesin Councell and so consequently as the true doctrine of Iesus Christ Now thē seeing we liue in those daies in which so many new sectes and doctrines such strange and monstrous opinions such superstitious and new-fangled deuises flie vp and downe the world and seing wee are fallen into the latter times in which Men shall heape vp to them selues masters according to their owne desires 2. Tim. 4 and shall not indure soūd doctrine but auert their eares frō truth be conuerted to fables In which they shall loue pleasures 2. Tim. 3. more then God haue a shew of godlines but yet denying the vertue therof In which many scoffers shall come walking Ep. Iud. according to their owne desires who deuide them selues sensuall not hauing the spirit In which many false Christs and many false Prophets shall arise and seduce Mat. 24 many Very necessary it is being thus fore-warned of God that before all thinges we take great heed not to be peruerted and seduced by erroneous teachers or false Prophetes but on the contrarie doe diligentlye preserue our faith the light of our soules the roote and foundation of all goodnes with out which it is impossible to please God as S. PAVL saith Wherin we can take no Heb. 11 better course no way more surer then to repaire to the time of the primatiue Church when the blood of Christ was yet fresh bleeding in mens harts when the Gospell was instātly preached firmly beleeued sincerely practised confirmed by miracles established by the death of so many thousands of Martirs especially being exhorted hereunto by the holy scriptures for as by thē we are admonished of the daungers and troubles of the latter daies so are we for a preseruatiue against them sent to auncient times to conduct vs to gods true religion Stand saith the Prophet Ieremie Cap. 6. vpon the way and inquire of the auncient pathes which is a good way and walke in that and you shall finde rest for your selues Salomon likewise in his prouerbes admonisheth vs in this sort Do not passe the auncient boundes which thy Cap. 22. Fathers haue set downe And in Ecclesiasticus Do not set light by the report of thy elders for they haue learned of the Cap. 8. forefathers because of them shalt thou learne vnderstanding and in the time of necessitie shalt thou giue answere To the end therfore gentle Reader that thou be not caried away with the sweet benedictions of those licentious masters with which the latter times according to the predictiō of the Apostles should be much pestered nor seduced with the erroneous doctrine of those false Prophetes and false Christes of which the sonne of God the true Prophet true Christ hath forewarned vs. And that thou maist find out a good way to walke in and keepe thee within the ancient boundes set downe by our forefathers and by their report learne wisdome and vnderstanding I am to request thee to vouchsafe the reading of this olde Father newly translated and I nothing doubt but thou wilt geue that censure which Queene Saba gaue of 3. Reg. 10. the wisdome of Salomon The second reason which set me for ward was for that I finde this booke not written against some one or a few perticuler false teachers as S. Augustine and diuers auncient learned Doctors did against the Arians Pelagians and such like but against any heresie or erroneous doctrine whatsoeuer which is a thing of so great importāce as I knowe not what can be deuised more What golde were to much or what treasures to deare for that medicine which had vertue to cure all disseases False doctrine and heresie is a greate soare a canker more pestilent then any corporall infirmitie whatsoeuer seing this worketh only the temporall distruction of our carcase but that causeth death both of bodie and soule euerlasting In other bookes we find the cōfutatiō of some speciall fase point of doctrine in many the ouerthrow of diuerse but to destroy all at one blow and those each so contrary to them selues so distinct for time so diuerse for place so many for number is a propertie peculiar only to this most excellent treatise and therfore it may fitly be compared to that miraculous pond wherof we read in the Gospell Ioan. 5 which cured all diseases for as that water moued by the Angell cured whatsoeuer infirmity of him that first entred in so this booke writtē no dout by the motion of the holy Ghost hath force to cure any such as is corrupted with erroneous doctrine or to preserue him from all infection if he voutsafe to enter in that is to read it to ponder it and to waigh diligently what is said an discoursed of The reason why this booke hath this rare qualitie in my opinion is because it sheweth the right way of expownding Gods diuine scripture in which so many to the great daunger of mens soules doe so greatly go a stray and therfore as Dauid ouerthrowing Golias the cheefe chāpion of the camp 1. Reg. 17. put all the Philistians to flight so no maruell though this auncient Author discouering the false expositions and gloses of sacred scripture the principall piller of all poisoned doctrine ouer throweth also all wicked heresie The third and last motiue which incouraged me to this labour and ought partly to moue thee to the reading is the breuitie of the worke the finenes of the methode the eloquence of the stile and therfore if long and large volumes do litle please this is short which can not cause dislike if confusion be ingratfull a methodicall order can not but like thee if a stile
harsh and course fitteth not thy taste then I truste that which is fine pleasant delicate will content thy humor Only I am to craue pardon that my rough rude English nothing aunswereth his smoothe and curious latin and therfore I could wish thee if skill serueth rather to cōmon and parle with the Author him selfe then to vse the helpe of his rude interpretor otherwise for such as be not of so deepe reading for whom especially I haue taken this paine I am to desire that they nothing dislike the soueraign medicine for the wodden box nor the exquisit and rare gemme for the course casket These be the reasons gentle Reader which especially moued me to the translating of this aunciēt and learned Father I beseech thee as thou tenderest the saluation of thine owne soule that thou wouldest voutsafe to reade him attentiuely in whom thou shalte see cleerelye as in a glasse the faith of our forefathers the religion of the primatiue Church and in him thou shalt finde by Gods word and authoritie of sacred scripture the madnes of all Heretickes crushed in peeces and that in a short methodicall and eloquēt treatise The holy Ghost which moued no doubt this auncient learned Father to the writing of this worke incline moue thy hart to the diligent reading and sincere folowing of the same A. P. VINCENTIVS LIRInensis for the Antiquitie and Vniuersalitie of the Catholicke faith against the prophane Nouelties of all Heresies THE holy scripture of GOD saying and warning vs in this sorte Aske thy Fathers and they shall tell thee thy elders Deut. 52 and they shall report vnto thee And againe Accommodate thy eares to the workes of wise men Likewise My sonne Prou. 22 Prou. 3. forget not these speeches but let thy hart keepe my wordes It seemeth vnto me a peregram and the least of Gods seruantes that it shall by his gratious helpe be a matter of no small profitte to set downe in writing what I haue of holy Fathers faithfully receaued being a thing very necessary for mine owne infirmitie hauing alwaies therby in readines how by daily reading therof I may helpe my weak memory Vnto which labour not only the profite to be reaped by the worke but also the very consideration of the time and opportunitie of the place moued and inuited me the time because reason it is that seing it consumeth and bereueth vs of all humane and earthly thinges that we should also take out of it something which may auaile vs to life euerlasting especially seing the terrible iudgement of God which we expect drawing neere vpon vs doth seriously inuite prouoke vs to increase our studies and exercises in religion and the fraudulent dealing of new Heretickes requireth much care and attētion The place because hauing forsaken the company and troubles of the world and chosen a solitarie Abbey in a litle towne for mine abiding where I may without any great distraction of mind put in practise that which is song in the Psalme Be vacant and see that I am God With which reasons also accordeth the purposed end and resolution Psa 45 of my whole state of life in that I haue by the helpe of Christ after long diuers stormes indured in the warres shrewded my selfe in the harbour of a religious life a secure port for all states of men where contemning the blastes of vanitie and pride I may pacifie god with the sacrifice of humilitie and so escape not only the shipwracke of this present life but also the fire of the next But now in the name of God will I set vpon that which I haue taken in hand that is to set downe in writing such thinges as our forefathers haue deliuered and committed to our charge vsing herein rather the fidelitie of a reporter then the presumption of an author meaning yet to keepe this rule in my writing not copiously to lay forth all but briefly to handle each necessary point neither that in fine and exacte wordes but in easie and cōmon speach in such sort that most things may seme rather touched then declared Let thē write delicately and penne curiously which trusting either vppon witte or moued with respect of dewty enterprise any such actiō but for me it is sufficient that for helping my memory or rather forgetfulnes I haue gathered togither this Commonitorie which notwithstanding by Gods grace I will daily endeuour by litle and little calling to mind such thinges as in times past I haue learned to correcte and make more perfect And this haue I thought good to forewarne that if haplye this worke of mine passing forth fall into the handes of Censurers they do not ouerhastely in it reprehend that which they vnderstand present promise to vndertake with future correction better to polish and amend CHAP. I. INQVIRING therefore often with great desire and attention of very many excellent holy learned men how and by what meanes I might assuredly and as it were by some generall and ordinary way discerne the true Catholicke faith from false and wicked Heresie To this question I had vsually this answere of thē all that whether I or any other desired to finde out the Note the ansvvere of many excellent holy and learned men fraud of Heretickes daily springing vp and to escape their snares willingly would continue safe and sound in religiō that he ought two maner of waies by Gods assistance to defend and preserue his faith that is first by the authoritie of the law of God secōdly by the tradition of the Catholicke Church Here some man perhaps may aske that seing the Canon of the scripture is perfect most aboundantly of it selfe sufficient for all thinges what need we ioine vnto it the autoritie of the church her vederstanding and interpretation The reason is this because the scripture being of it selfe so deepe and profound all men do not vnderstand it in one and the same sence but diuers men diuersly this man and that man this way that way expound and interpret the sayings therof so that to ones thinking so many men so many opinions almost may be gathered out of them for Nouatus expoundeth it one way Photinus another Sabellius after this sort Donatus after that Arius Eunomius Macedonius will haue this exposition Appolinaris and Priscillian will haue that Iouinian Pelagius Celestius gather this sence and to conclude Nestorius findeth out that and therfore very necessary it is for the auoiding of so greate windings and turnings of diuers errors that the line of expounding the Prophetes and Apostles be directed and drawen according to the rule of the ecclesiasticall Catholicke sence Againe in the Catholicke Church we haue greatly to consider that we hold that which hath bene beleeued euery where alwaies and of all men for that is truely and properly Catholicke as the very force and nature of the word doth declare which comprehendeth all thinges that be truely vniuersall and that shall we do
he was passing olde But yet perchaunce vnfortunate in his schollers What man euer more happie hauing trained vp and bene master to infinite Doctors to Preistes without number to Confessors and Martirs Now who is able to prosecute with wordes in what admiration he was with all men in what glory in what credite grace Who more zealous in religion repaired not to him from the furthest partes of the world What Christian did not almost worship him as a Prophet what Philosopher did not honour him as a master and how greatly he was reuerenced not only of priuate men but also of the Empire it selfe histories doe speake which reporte that he was sent for of Alexander the Emperors mother to weet for his merit of heauenly wisdome with the grace and loue wherof he was inflamed His epistles also testifie the same thing which with authoritie of a Christian master he wrote vnto Phillip the Emperor the first Christian amongest all the Romane Princes And if any man vpon our report admitteth not the testimonie of a Christian touching his wonderfull knowledge and learning at least let him receaue the confession of an heathen Philosopher For that impious Porphirie saith that him selfe being but yet as it were a boy moued with his fame trauailed vnto Alexandria where he did see him being then olde but yet such a one so learned as he that had attained to the perfection of all knowledge Day would sooner faile me then I coulde touch though breiflye those notable gifts which were in that man all which notwithstanding pertained not only to the glorie of religion but also to the greatnes of the temptation For who is he that would willingly haue forsaken a man of such wit of so deepe learning of so rare grace and would not sooner haue vsed that saying that he had rather erre with Origen then beleeue aright with others And what should I say more the matter came to that issue that as the end shewed not an vsuall commō but a passing dangerous tentation of so worthie a man so famous a Doctor so notable a Prophet caried very many from the true and sound faith of the Church For this Origen so rare and singuler a man abusing the grace of God to insolently flattering him selfe to much in his own witte beleeuing him selfe more then reason would litle esteeming the olde simplicitie of Christian religion presuming to be wiser then all other contemning the traditions of the Church and the olde Fathers documents waded so far in expounding cartaine chapters of the scripture after a new fashiō vntill he deserued that the Church of God should also say of him Yf there arise vp in the middest of thee a Prophet a litle after thou shalt not heare quoth he the wordes of that Prophet And againe because quoth he your Lorde God doth tempt you whether you loue him or no. And surely it is not only a tentation but also a great tentation when a man carieth away secretly and by litle and litle the Church depending vpon him admiring his witt knowledge eloquence conuersation grace nothing suspecting him nothing fearing him sodenly from the olde religion to a prophane new doctrine But some will say that Origens bookes be corrupted I will not gaine say it but rather it were so for that hath both bene said written of some not only Catholickes but also Hereticks But this is now the point we haue to cōsider that althogh not he yet the bookes passing abrode vnder his name are a greate tentation which stuffed with many horrible blasphemies are read and vsed loued and liked not as the bookes of others but as his owne workes so that although Origen gaue no cause of erroneous doctrine yet his authoritie hath bene the occasion why the error hath bene liked and folowed The case also of Tertullian is the very same with the former for as Origen is to be thought the best amongest the Greeke Doctors so Tertullian without controuersie the cheefe of all the latin For who was more learned then hee Who in Diuinitie or Humanitie more practised for by his great and wonderfull capacitie of witt he attained to imbraced all Philosophie all the sectes of Philosophers all their authors and patrons all their learning all sortes of histories and studies And for his witt was he not so excellent so graue so sharpe that he almost vndertooke the ouerthrow of nothing which either by quicknes of witt or waight of reason he crushed not in peeces Now who is able to set downe the commendacion and praise which his stile and phrase of speach deserued which was so fraught I know not how with that force of reason that such as could not be perswaded were cōpelled whose almost so many wordes so many sentences so many sences so many victories This is well knowne to Marcion and Appelles well knowne to Praxeas and Hermogenes the Iewes vnderstād this the Gentiles haue tried it the Gnostikcs haue proued it and diuers others haue felt it whose blasphemouse opinions he hath ouerthrowne with his many great volumes as it had bene with thūder and lightning And yet this man after all this this Tertullian I say not holding the Catholicke religion that is the vniuersall and olde faith being far more eloquent then fortunate chāging afterwarde his minde did at last that which the blessed Confessor Hillarie in a certaine place writeth of him He discredited quoth he with his latter error his probable writings and therfore he was also a greate tentation in the Church But hereof I will saye no more only this I add that by his defending against the precept of Moises for true prophecies the new madnesse of Mōtanus springing vp in the church and these mad dreames of a new doctrine of the franticke woman he deserued that we should also say of him and his writinges Yf a Prophete shall rise vp in the midest of thee and straight after thou shalt not heare the wordes of that Prophet Why so Because qnoth he your Lord God doth tempt you whether you loue him or no. We ought therfore euidently to note by these so many so great diuers others such waightie examples and by the law of Deuteronomie most cleerely to vnderstand that if at any time any ecclesiasticall teacher straieth frō the faith that gods prouidence doth suffer that for our triall whether we loue him or no in our wholle hart and in our wholle soule CHAP. XI VVHICH being so he is a true and perfect sincere Catholicke that loueth Gods truth that loueth his body the Church that preferreth nothing beefore the religion of God nothinge before the Catholicke faith not any mans authority not loue not will not eloquēce not philosophie but contemning all these things setled in faith stable permanēt whatsoeuer he knoweth the Catholicke Church vniuersally in old time to haue holden purposeth with him selfe only to hold and beleeue and therfore whatsoeuer new doctrine and not before heard
the iudgement and opinions of holy Fathers were gathered togither that according to thē by the decree and authority of a Councell the rule of faith might be set down which to the end that I may more commodiously do I will here make an end of this commonitorie and so take a nother beginning for declaring of those thinges which do folow and ensew A RECAPITVLATION of all that hath bene said in the former two bookes WHICH being so it is now time that in the ende of this second booke we recapitulate touch in few wordes the Summe of all that which in these two commonitorie bookes hath bene spoken We saied in the premisses that this alwaies hath bene and at this day is the custome of Catholickes to try and examine true faith two manner of waies First by the authoritie of the deuine scripture secondly by the tradition of the Catholicke Church not because the Canonicall scripture is not of it selfe sufficient for all thinges but because verie many expounding Gods word at there owne pleasure doe thereby bring forth and hatch vp diuers opiniōs errors And for that cause it is necessarie that the interpretatiō of the diuine scripture be directed according to the one onely rule of the Churches vnderstāding especially in those questiōs vpon which the foundatiō of the whole Catholicke religion doth depēd Likewise we said that in the Church we had to consider the consent both of vniuersalitie and antiquitie so that we be neither caried a way from sound vnitie to schisme nor yet cast headlong frō antiquitie of religion into the daungerous gulfe of hereticall nouelties We said also that in antiquity we had diligently to obserue and seriously to consider two thinges vnto which all those that will not bee heretickes must of necessitie stand The first is that which hath in oulde time bene determined by all the bishopes of the Catholicke Church by authority of a generall Councell The second is that if any new question did arise in which the determination of a Councell were not to be found that then we ought to haue recourse to the sayings of the holy fathers but yet of these only who in theire time and place were probable maisters being such as liued and died in the vnitie of the communion and faith And whatsoeuer we knew that they beleeued taught with one mind and consente to iudge and take that without all scruple to be the true and Catholicke Religion of the Church And least any man might think that we saied this rather of presumption thē of any authoritie of the Church we gaue an example of the holy Councell holden almost three yeeres sithence at Ephesus a Citie in Asia in the time of the right honorable Councels Bassus Antiochus in which disputation was had of constituting and setting downe rules of faith and least there might by chance some prophane Noueltie creep in as happened at that persidious meeting in Ariminum this was reputed and thought the most Catholicke holy best course to be taken by the iudgement of all the Bishops there present which were almost two hundred in number that the opinions of these Fathers should be brought forth of whō it was certaine that some of them had bene Martirs diuerse Confessors and all to haue liued and died Catholicke Preists that by their authoritie consent and verdict the old religion might be rightlie and solemnely confirmed and blasphemous prophane nouelties condemned which being so done worthely and iustlie Nestorius was iudged to haue taught contrary to the old Catholicke religiō and blessed Cirill to haue maintained holy and sacred antiquitie And to the end nothing might be wanting which procureth credite we put downe also the names and number of these Fathers although not remēbring their order according to whose consent and vniforme doctrine both the textes of holy scripture were expounded and the rule of Gods word established Neither will it here be superfluous for memory sake to repeate them all once againe These then bee the names of them whose workes were cited in that Councell either as iudges or else as witnesses S. Peter Bishop of Alexandria a most excellent Doctor and blessed Martir S. Athanasius Bishope of the same sea a most faithfull teacher and famous Confessor S. Theophilus Bishope also of the same Citie a notable man for faith life and learning next after whom succeded venerable Cirill who at this present doth honour the Church of Alexandria And that no man happelie should suspecte that this was the doctrine of one Citie or of one Prouince to the former there were adioined those two lightes of Caperdocia Saint Gregory Bishoppe and Confessor of Nazianzene Saint Basill Bishope and Confessor of Cesurea also another Saint Gregory Nissen worthy for his merite of faith conuersation integritie and wisdome of such a brother as Basill was And for proofe that not onely the greeke and Easte Church but also the Latin and Weast were alwaies of the same opinion the letters of Saint Felix Martir and Saint Iulie both Bishops of Rome which they wrote vnto certaine men were there read And that not onely the head of the world but also the other partes should giue testimonie in that iudgement From the South they had blessed S. Ciprian from the North S. Ambrose Bishop of Millan These then be the holy Fathers agreeing with that sacred number of the tenne Commaundements which were alleadged in the Councell of Ephesus as Masters Councellors Witnesses and Iudges whose doctrine the blessed Synod holding following whose counsaile beleeuinge whose testimonie obeyinge whose iudgement without spite without presumption and without fauour pronounced gaue sentence concerning the rules of faith And albeit a farre greater number of Fathers might haue bene set downe yet was it not necessarie because it was not requisite that time should be spent with multitude of witnesses and further no man doubted but that those tenne did litle differ in opinion from all the rest of their fellow Bishopes After all this we sett downe the worthie sentence of Cirill which is to be found in the Ecclesiasticall actes of that Councell For when the epistle of S. Capreolus Bishop of Carthage was reade who intended nothing else nothing else desired but that noueltie might be ouer throwen antiquitie defended Bishope Cirill spake and gaue his definition in this sort for I haue thought good not to omitt it here these then be his wordes in the end of the actes of that Coūcell And this epistle quoth he of the venerable and religious man Capreolus Bishope of Carthage shall be adioyned to the faith of the Councels actes whose opinion is plaine and perspicuous for he desireth that the dostrine of the olde faith may be confirmed and new opinions superfluously inuented impiously spread a brode may be reproued and condemned To which all the Bishopes with one cōsent cried out This we spake all this we teach all this we desire all what I beseech you saied they all
that we say that whē our Lordes flesh was made whē our Lords body was framed that the very word of God was made the very wisdome of God was replenished with created knowledge as in the foresight of God His hands feet are said to be digged Psa 21. Frō this vnitie of person I say it procedeth by reason of like mistery that whē the flesh of the word of God was borne of his pure immaculate morher we do most Catholickly beleeue that God him selfe the Word was borne of the Virgin and most impiously the contrarie is maintained Which being so god forbid that any one should go about to depriue the holy Virgin MARY of her priuiledges of gods fauour as her especiall glorie For she is by the singuler grace of our Lord and God her sonne to be confessed most truely and most blessed to haue bene the mother of God but yet not in such sorte as an impious hereticke imagine and suspecte who affirme that she is to be reputed in name only and appellation the mother of God as she forsoth which brought forth that man which afterwarde became God as we say such a woman is the mother of a Priest or Bishoppe not because she brought him that then was either Priest or Bishop but by generating that man which afterwarde was made a Priest or Bishoppe not in that manner I say the blessed Virgin is to be called the mother of God but rather because as haue bene saide that most holy misterie was finished in her sacred wombe which by reason of a singuler and one onely vnitie of person as the Word in flesh is flesh so man in God is God CHAP. IX BVT now what hath already bene said towching the foresaid heresies or concerning the Catholicke faith let vs in few wordes and compēdiously for memorie sake repeate them ouer againe that therby with more facilitie they may be vnderstoode with more suretie retained Accursed therfore be Photinus not admitting the fulnes of the Trinitie and affirming our Sauiour Christ to haue bene only man Accursed be Appollinaris maintaining in Christ corruption of changed diuinitie and bereauing him of the proprietie of perfect humanity Accursed be Nestorius denying God to haue bene borne of a virgin teaching two Christes and so abandoninge the faith of the Trinitie bringing in a quaternitie But blessed be the Caholicke Church which adoreth one God in perfecte Trinitie and likewise worshippeth equalitie of Trinitie in one diuinity so that neither singularitie of substance cōfoundeth proprietie of persons nor distinctiō of Trinitie seperateth vnitie of deitie Blessed I say be the Church which beleeueth in Christ two true and perfect substances but one only person so that neither distinction of natures doth deuide the vnitie of person nor vnitie of person doth confound the difference of substances Blessed I say be the Church which to th end she may cōfesse Christ alwaies to be and to haue bene one acknowledgeth man vnited to God not after our Ladies deliuery but euen then in his mothers wombe Blessed I say bee the Church which vnderstandeth God made man not by any conuersion of nature but by reason and meanes of person and not that a fained and transitorie person but substantially subsisting permanent Blessed I say be the Church which teach that this vnitie of person hath so great force that by reason therof by a misterie strange and ineffable she ascribeth vnto man the proprieties of God attributeth to God the proprieties of man For by reason of this vnitie of person she confesseth that man as he was God descended from Heauen and God as he was man was made vpon earth suffered was Crucified Blessed therfore is that venerable happie and sacred confession and cōparable to those supernall praises of the Angells which glorifieth one Lorde God with triple sanctification For this is the principal reason why the Church teacheth the vnitie of Christ least otherwise she should exceed the misterie of the Trinitie And let this suffice touchinge this matter spoaken by way of digression hereafter if it please God I will intreate and declare these pointes more copiously Now to returne to our former purpose CHAP. X. We haue said in the premisses that in the Church of God the error of the master is a great tentation to the people and the more learned he were that erred so much the greater was the tentation Which we shewed first by the authority of holy scripture afterward by the examples ecclesiasticall of those men which for some time reputed accounted sound in faith yet at last fell either in some other mans error or else coined a new heresie of their owne This surely is a greate matter profitable to be learned and necessarie to be remēbred which once again we must inculcate make plaine by greater store of exāples that almost all Catholickes may know that with the Church they ought to receiue Doctors and not with the Doctors to forsake the faith of the Church But I am of this opinion that although I could bring forth many to shewe this kinde of tentation yet there is almost none which can be compared to the tentation of Origen in whom were verie many giftes so rare so singuler so strange that in the begining any wold haue thought that his opinions might haue bene beleued of all men For if life procureth authoritie he was a man of great industrie of great chastititie patience labour if familie or learning who more noble being of that house which was honorable for martyrdome him selfe afterward for Christ depriued not of father only but also spoiled of all his patrimonie so much he profited in the misteries of holy pouertie that as it is reported for the confession of Christes name he often indured much affliction Neither was he only adorned with these giftes all which afterward serued for tentation but was indued also with force of witte so profound so quicke so delicate that he far excelled almost all other whatsoeuer A man of such wonderfull learning erudition that there were few things in Diuinitie in humane Philosophie haplye nothing which he had not perfectly attained who hauing gotten the treasures of the greeke tongue laboured also about the hebrew And for his eloquence what should I speake of whose talke was so pleasant so delectable so sweet that in mine opinion not wordes but honie flowed from his mouth What thinges were so hard to beleeue which with force of argument he made not plaine what so difficulte to bring to passe which he made not to seeme easie But perchance he maintained his assertions by arguments only Nay without question there was neuer any Doctor which vsed more examples of sacred scripture But yet happelie he wrote not much No man liuing more yea so much that in mine opinion all his workes are so far from being read ouer that they can not possiblie all be found who not to lacke anie furtherance to learning liued also vntill
as it were with the sweete powder of Gods worde that he which quicklie would haue cōtemned mans erronious inuention dare not so readilie reiecte Gods diuine scripture wherin they are like to those which minding to minister bitter potions to yonge childrē do first annoint the brimmes of the cuppe with honie that ther by vnwarie youth feeling the swetnes may nothing feare the bitter confection This deuise also practise they which vpon noughtie herbes and hurtfull ioyces writte the names of good wholsome medicines wherby almost no man reading the good superscription anything suspecteth the lurking poysō The selfe same thing likewise our Sauiour crieth out to all Christiās Take ye heed of false prophets Mat. 7 which come to you in sheepes cloathing but inwardly are rauening wolues What is ment else by sheepes clothing but the sayings of the Prophetes and Apostles which they with sheepelike sinceritie did weare like certain fleeces for that immaculate Lambe which taketh away the sinnes of the world And what is to be vnderstood by rauening wolues but the cruell dogged opinions of hereticks which alwaies trouble the sheepfoldes of the Church and by all meanes possible teare in peeces the flocke of Christ But to th end they may more craftely set vpon the sheepe of Christ mistrusting nothing remaining still cruell beastes they putt of their woluish weed and shroude them selues with the wordes of scripture as it were with certaine fleeces whereby it hapneth that when the feelie sheepe feele the soft woll they litle feare their sharpe teeth But what saieth our Sauiour By their fruites you shall knowe them That is when then beginne not only to vtter those wordes but also to expound them not only to cast them forth but also to interpret them then doth that bitternes breake forth then is that sharpenes espied then is that madnes perceaued then is that fresh and new poison belched out then are prophane nouelties sett abroch then may you see straight way the hedge cut in two the olde fathers bounds remoued the Cotholicke doctrine shaken and the Churches faith torne in peeces Such were they whome the Apostle sharplie reprehendeth in the 2. epistle to the Corinthians For such false Apostles quoth he are crafty workers 2. Cor. 11 transfiguring them selues into the Apostles of Christ What is transfiguring them selues into the Apostles of Christ But this The Apostles alleadged the examples of scripture they likewise cited them The Apostles cited the authoritie of the Psalmes and they likewise vsed it The Apostles vsed the sayinges of the Prophetes and they in like maner brought them forth But whē that scripture which was alike alleadged alike cited alike brought forth was not alike and in one sence expounded then were discerned the simple from the craftie the sincere frō the counterfeit the right good from the froward and peruerse and to conclude true Apostles from those false Apostataes And no maruell quoth Saint PAVL For Sathan him selfe transfigureth him selfe into an Angell of light it is no great matter therfore if his ministers be transfigured as the ministers of Iustice Wherfore according to Saint PAVL whensoeuer either false Apostles or false Prophets or false Doctors do bring forth the words of holy scripture by which they would according to their noughtie interpretation confirme their error there is no doubt but that they folow the craftie sleight of their maister which surely he would neuer haue inuented but that he knoweth verie well that there is no readier way to deceaue the people then where the bringing in of wicked error is intended that there the authoritie of the word of God should be pretēded But some will say how proue you that the Deuill vseth to alledge scripture Such as doubt therof let them read the Gospell where it is written Then the Deuill tooke him vp that is our Lord and Sauiour and set him vpon the pinnacle of the Temple and said vnto him if thou be the sonne of God cast thy selfe downe for it is written that he will geue his Angels Mat. 4 charge of thee that they may keepe theee in all thy waies in their hands shall they hold the vp least perhaps thou knock thy foote against a stone How will he thinke you handle seely poore soules which so setteth vpon the Lord of maiestie with the authoritie of scripture If thou be quoth he the sonne of god cast thy selfe downe Why so For it is writtē quoth he we haue diligētly to waigh the doctrine of this place to keepe it in mind that by so notable an example of the scripture we make no scruple or doubt when we see any alleadge some place of the Apostles or Prophetes against the Catholike faith but that by his mouth the deuil himself doth speak For as at that time the head spake vnto the head so now the mēbers do talke vnto the members that is the mēbers of the Deuill to the members of Christ the faithlesse to the faithfull the irreligious to the religious to conclude Heretickes to Catholickes But what I pray saieth the Deuill If thou be the sonne of God quoth he cast thy selfe downe That is to say Desirest thou to be the sonne of God and to enioy the inheritance of the Kingdome of Heauen Cast thy selfe downe that is Cast thy selfe downe from this doctrine tradition of this high and loftie Church which is reputed to be the Temple of God And if any one demaund of these hereticks perswading thē such things how do you proue and conuince me that I ought to forsake the olde and vniuersall faith of the Catholike Church Straight waies is ready at hand For it is written forthwith he will alledge you a thousand testimonies a thousand examples a thousand authorities out of the law out of the Psalmes out of the Apostles out of the Prophetes by which expounded after a new wicked fashion he would throw headlong the vnfortunate soules from the tower of the Catholike Church into the deep dungeon of wicked heresie Now with these sweete promises which followe Heretickes doe wonderfully deceaue simple men For they dare promise and teach that in their Church that is in the conuenticle of their communion is to be found a great and speciall yea a certaine personall grace of God So that whosoeuer be one of their crew they shall straight waies without any labour without any study without any industrie yea although they neuer seek nor craue nor knocke haue such speciall dispensation that they shall be caried vp with the handes of Angells that is preserued by Angelicall protection that they neuer hurt their foote against a stone that is that they neuer can be scandilized But some man wil say if the Deuill his disciples wherof some be false Apostles false Prophetes and false teachers and all perfecte Heretickes do vse the scriptures cite their sayings bring forth their promises what shall Catholicke men do How shall the children of the Church behaue