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
that hath been said in the former two books WHICH being so it is now time that in the end of this second book we recapitulate touch in few words the Summe of all that which in these two commonitorie books hath been spoken VVe saied in the premisses that this alwaies hath been and at this day is the custom of Catholikes to try and examine true faith two manner of waies First by the authoritie of the divine scripture secondly by the tradition of the Catholick Church not because the Canonicall scripture is not as to it self sufficient for all things but because very many expounding Gods word at their own pleasure do thereby bring forth and hatch up divers opinions and errours And for that cause it is necessary that the interpretation of the divine Scripture be directed according to the one onely rule of the Churches understanding especially in those questions upon which the foundation of the whole Catholick religion doth depend Likewise we said that in the Church we were to consider the consent both of universality and antiquity so that we be neither carried away from sound unity to schism nor yet cast headlong from antiquity of religion into the dangerous gulf of heretical novelties We said also that in antiquity we were diligently to observe and seriously to consider two things unto which all those that will not be hereticks must of necessity stand The first is that which hath in old time been determined by all the Bishops of the Catholick Church by authority of a generall Councell The second is that if any new question did arise in which the determination of a Councell were not to be found that then we ought to have recourse to the sayings of the holy fathers but yet of these only who in their time and place were approved masters being such as lived and dyed in the unity of the communion and faith And whatsoever we knew that they beleeved and taught with one mind and consent to judge and take that without all sctuple to be the true and Catholick Religion of the Church And least any man might think that we saied this rather of presumption then of any authority of the Church we gave an example of the holy councel holden almost three years thence at Ephesus a City in Asia in the time of the right horourable Consuls Bassus and Antiochus in which disputation was had of constituting and setting down rules of faith â— and least there might by chance some prophane Novelty creep in as happened at that persidious meeting in Ariminum this was reputed and thought the most Catholick holy and best course to be taken by the judgement of all the Bishops there present which were almost two hundred in number that the opinions of those Fathers should be brought forth of whom it was certaine that some of them had been Martyrs divers Confessours all to have lived and died Catholick Priests that by their authority consent and verdict the old religion might be rightly and solemnly confirmed and blasphemous prophant novelties condemned which being so done worthily and justly Nestrius was judged to have taught contrary to the old Catholick religion and blessed Cyrill to have maintained holy and sacred antiquity And to the end nothing might be wanting which procureth credit we put down also the names and number of these Fathers although not remembring their order according to whose tonsent and uniform doctrine both the texts of holy scripture were expounded and the rule of Gods word established Neither will it here be superfluous for memory sake to repeat them all once agam These then be the names of them whose works were cited in that Councell either as judges or else witnesses S. Peter Bishop of Alxandria a most excellent Doctour and blessed Martyr S. Athanasius Bishop of the same sea a most faithfull teacher and famous Confessout S. Theophilus Bishop also of the same City a notable man for faith life and learning next after whom succeeded venerable Cyrill who at this present doth honour the Church of Alexandria And that no man happily should suspect that this was the doctrine of one City or of one Province to the former there were adjoyned those two lights of Cappadocia Saint Gregory Bishop and Confessour of Nazianzene St. Basil Bishop and Confessour of Cesaria and also another Saint Gregory Nyssen worthy for his merit of faith conversation integrity and wisdom of such a brother as Basil was And for proof that not onely the Greek East Church but also the Latine and West were alwayes of the same opinion the letters of Saint Felix Martyr and Saint Julie both Bishops of Rome which they wrote unto certaine men were there read And that not onely the head of the world but also the other parts should give testimony in that judgement From the South they had blessed S. Cyprian from the North S. Ambrose Bishop of Millan These then be the holy Fathers agreeing with that sacred number of the ten Commandements which were alleadged in the Councell of Ephesus as Masters Councellours Witnesses and Judges whose doctrine the blessed Synod holding following whose counsell beleeving whose testimony obeying whose judgement without spite without presumption without favour pronounced and gave sentence concerning the rules of faith And albeit a farre greater number of Fathers might have been set down yet was it not necessary because it was not requisite that time should be spent with multitude of witnesses and further no man doubted but that those ten did little differ in opinion from all the rest of their fellow Bishops After all this we set down the worthy sentence of Cyrill which is to be found in the Ecclesiasticall acts of that Councell For when the Epistle of S. Capreolus Bishop of Carthage was read who intended nothing else nothing else desired but that novelty might be overthrown and antiquity defended Bishop Cyril spake and gave his definition in this sort for I have thought good not to omit it here these then be his words in the end of the acts of that Councell And this epistle quoth he of the venerable and rel gious man Capreolus Bishop of Carthage shall be ad oyned to the faith of the Councels acts whose opinion is plain and perspicuous for he desireth that the doctrine of the old faith may be confirmed and new opinions superstuously invemed and impiously spread abroad may be reproved and condemned To which all the Bishops with one consent cried out This we speake all this we teach all this we desire all What I beseech you said they all what desired they all surely nothing else But that that which was of old time delivered might be still retained and that which was newlie invented might speedilie be rejected After that wee had admired and highly commended the great humilitie and holinesse of that Councell in which were so many Bishops almost the greater part of whom were Metropolitans of such erudition of such learning that they were
Very necessary it is being thus fore-warned of God that before all things we take great heed not to be perverted and seduced by erroneous teacheâ—s or false Prophets but on the contrary do diligently preserve our faith the light of our souls the root foundation of al goodness with our which it is impossible to please God as S. Paul saith Wherin we can take no better course no way more sure then to repair to the time of the primitive Church when the bloud of Christ was yet fresh bleeding in mens hearts when the Gospel was instantly preached firmly beleeved sincerely practised confirmed by miracles established by the death of so many Martyrs especially being exhorted hereunto by the holy scriptures for as by them we are admonished of the dangers and troubles of the later dayes so are we for a preservative against them sent to ancient times to conduct us to Gods true religion Stand saith the Prophet leremy Chap. 6. upon the way and inquire of the ancient paths which is a good way walk in that and you shal find rest for your selves Solomon likewise in his Proverbs admonisheth us in this sort Do not passe the ancient bounds which thy Fathers have set down Chap. 22. And in Ecclesiasticus Ch. 8. Do not set light by the report of thy elders for they have learned of their forefathers because of them shalt thou learn understanding and in the time of necessity shalt thou give answer To the end therefore gentle Reader that thou be not carried away with the sweet benedictions of those licentious masters with which the later times according to the predictions of the Apostles should be much pestered nor seduced with the erroneous doctrine of those false Prophets and false Christs of which the son of God the true Prophet and true Christ hath forewarned us and that thou mayest find out a good way to walk in and keep thee within the ancient bounds set down by our forefathers and by their report learn wisdome and understanding I am to request thee to vouchsafe the reading of this old Father newly translated and I nothing doubt but thou wilt give that censure which the Queen of Sheba gave of the wisdome of Solomon 3. Reg 10. The second reason which set me forward was for that I find this book not written against some one or a few particular false teachers as St. Augustine and divers ancient learned Doctours did against the Arians Pelagians and such like but against all heresie or erroneous doctrine whatsoever which is a thing of so great importance as I know not what can be devised more What gold were too much or what treasures too dear for that medicine which had virtue to cure all diseases False doctrine and heresie is a great sore a canker more pestilent then any corporall infirmity whatsoever seeing this worketh onely the temporall destruction of our body but that causeth death both of body and soul everlasting In other books we find the confutation of some speciall point of false doctrine in many the overthrow of divers but to destroy all at one blow and those each so contrary to themselves so distinct for time so divers for place so many for number is a property peculiar onely to this most excellent treatise and therefore it may fitly be compared to that miraculous pond whereof we read in the Gospell John 5. which cured all diseases for as that water moved by the Angell cured whatsoever infirmity of him that first entred in so this book written no doubt by the motion of the holy Ghost hath force to cure any such as is corrupted with erroneous doctrine or to preserve him from all infection if he vouchsafe to enter in that is to read it to consider and weigh diligently what is said and discoursed of The reason why this book hath this rare quality in my opinion is because it sheweth the right way of expounding Gods divine Scripture in which so many to the great danger of mens souls do so greatly go a stray and therefore as David overthrowing Golias the chief Champion of the camp put all the Philistins to flight 1 Reg. 17. so no marvell though this ancient Authour discovering the false expositions and glosses of sacred Scripture the principall pillar of all poisoned doctrine overthroweth also all wicked heresie The third and last motive which incouraged me to this labour and ought partly to move thee to the reading is the brevity of the work the finenesse of the method the eloquence of the stile and therefore if long and large volumes do little please this is short which cannot cause dislike if confusion be ingrate full a methodicall order can not but like thee if a stile harsh and course fitteth not thy taste then I trust that which is fine pleasant and delicate will content thy humour Onely I am to crave pardon that my rough and rude English nothing answereth his smooth and curious Latin And therefore I could wish thee if skill serveth rather to consult with the authour himself then to use the help of his rude interpreter otherwise for such as be not of so deep reading for whom especially I have taken this pain I am to desire that they nothing dislike the sovereign medicine for the wooden box nor the exquisite and rare gemme for the course casket These be the reasons Gentle Reader which especially moved me to the translating of this antient and learned Father I beseech thee as thou tenderest the salvation of thy soul that thou wouldest vouchsafe to reade him attentively in whom thou shalt see clearly as in a glasse the faith of our fore-fathers the religion of the primitive Church and in whom thou shalt find by Gods word and authority of sacred Scripture the madnesse of all Hereticks crushed in pieces and that in a short methodicall and eloquent Treatise The Holy Ghost which moved no doubt this antient learned Father to the writing of this Work incline and move thy heart to the diligent reading and sincere following of the same * ⎠* An Advertisement in the reading of the XIII Chapter of the Verity of Christian Faith THe Reader is desired to take notice that wheresoever in this treatise the term Adoration is applied unto the Mother of God or to any other person or thing beside God himself it imports only Dulia that is such an inferiour degree of reverence and veneration as creatures may be capable of according to the severall degrees of excellency which is in them and according at the Word is frequently understood in Holy Scripture viz. Gen 23 7. 12. †18 2. †19 1. †50 18. Acts. 10 25. Dan. 2 46. Matth. 2 2.8.1 Chron. 29 20. Exod. 3 15. †33. 10. Jos 5 14. 15. Apoc. 19 10. †22 9. and not to signifie that supream Honour and estimation which is incommunicable and proper onely to God Almighty and commonly called from S. Austin Latria Errata's in the Profit of Believing In
the Preface Page 3. line 23. read thus S. Augustine who as D. Field lib. 3. de Eccles fol. 170. asserteth was c. p. 6. l. 9. for dere r. desire p. 12 l. 20. r. pure offering In the Book p. 13. l. 15. for when r. whom p. 50. l. 11. for one r. or p. 82. l. 24. r. adorning p. 85. l. 10. for reserue r. referre p. 89. l. 16. r. probable p. 98. l. 7. r. retractations p. 124. l. 14. r. virtue and power p. 125. l. 6. for divens r. divers p. 127. l. 11. r. bosome p. 128. l. 20. for the r. them p. 130. l. 9. r. too p. 133. l. 9. leave out a. This Golden Treatise is fitly divided into five Parts From the begnining to the fifth Chapter the Authour delivers a generall and a regular way to discern the true Faith from heresie by Vniversality and Antiquity and satisfies the objections to the contrary From the fifth to the eleventh he treats of the causes why God suffers heresies where he brings in the fall of Origen and Tertullian and of some hereticks Photinus Apollinaris and Nestorius and sets down their heresies and the Catholick doctrine opposite unto them From the eleventh to the fifteenth he shews the duty of atrne Catholick in keeping the depositum of faith and carefully avoiding all Novelties From the fifteenth to the Recapitulation he treats of the subtilty of hereticks in alledging the Scriptures The Recapitulation conteins the substance of the former discourse Vincentius Lirinensis FOR The Antiquity and Vniversality of the Catholick Faith against the prophane Novelties of all Heresies THe holy Scripture of God saying and warning us in this sort Ask thy Fathers and they shall tell thee thy elders and they shall report unto thee And again Accommodate thy ears to the words of wise men Likewise My sonne forget not these speeches but let thy heart keep my words Deut. 52. Prov. 22. 3. It seemeth unto me a stranger of this world and the least of Gods servants that it shall by his gracious help be a matter of no small profit to set down in writing what I have of holy Fathers faithfully received being a thing very necessary for mine own infirmitie having alwaies therby in readinesse how by daily reading thereof I may help my weak memory Vnto which labour not onely the profit to be reaped by the worke but also the very consideration of the time and opportunitie of the place moued and inuited me the time because reason it is that seeing it consumeth and bereaueth us of all humane and earthly things we should also take out of it something which may auaile us to life euerlasting especially seeing the terrible iudgment of God which we expect drawing neere upon us doth seriously inuite and prouoke us to increase our studies and exercises in religion and the fraudulent dealing of new Heretickes requireth much care and attention The place because having forsaken the company and troubled of the world and chosen a solitary Abbey in a little town for mine abiding where I may without any great distraction of mind put in practise that which is sung in the Psalm 45. Be vacant and see that I am God With which reasons also accordeth the purposed end and resolution of my whole state of life in that I have by the help of Christ after long and divers stormes induced in the watres showded my self in the harbour of a religious life a secure port for all states of men where contemning the blasts of varity and pride I may pacifie God with the sacrifice of humility and so escape not onely the shipwrack of this present life but also the fire of the next But now in the name of God will I set upon that which I have taken in hand that is to set down iâ— writing such things as our forefather have delivered and committed to our charge using herein rather the fidelity of a reporter then the presumption of an authour meaning yet to keep this rule in my writing not copiously to lay forth all but briefly to handle each necessary points neither that in fine and exact words but in easie and common speech in such sort that most things may seem rather touched then declared Let them write delicately and penne curiously which trust â—â— either upon witte or moved with respect of duty enterprise any 〈◊〉 action but for me it is sufficient the for helping my memory or rather forgetfulnesse I have gathered 〈◊〉 ther this Commonitory which â—â— withstanding by Gods grace I 〈◊〉 daily endevour by little and little calling to mind such things as in times past I have learned to correct and make more perfect And this have I thought good to forewarn that if happily this work of mine passing forth fall into the hands of Censurers they do not over hastily reprehend in it that which they understand present promise to undertake with future correction better to polish and mend CAHP. I. INquiring therefore often with great desire and atâ—â—â—ion of very many excellent holy and learned men how and by what means I might assuredly and as it were by some generall and ordinary way discern the true Catholick faith from false and wicked Heresie To this question I had usually this answer of them all that whether I or any other desired to find out the fraud of Hereticks daily springing up and to escape their snares and willingly would continue safe and sound in religion that he ought two manner of wayes by Gods assistance to defend and preserve his faith that is first by the authority of the law of God secondly by the tradition of the Catholick Church Here some man perhaps may ask that seing the Canon of the scripture is perfect and most aboundantly of it self sufficient for all things what need we joyne unto it the authority of the Church her understanding and interpretation The reason is this because the scripture being of it self so deep and profound all men do not understand it in one and the same sense but diverse men diversly this man and that man this way and that way expound and interpret the sayings thereof so that to ones thinking so many men so many opinions almost may be gathered out of them for Novatus expoundeth it one way Photinus another Sabellius after this sort Donatus after that Arius Eunomius Macedonius will have this exposition Appolinarius and Priscillian will have that Iovinian Pelagius Colestius gather this sence and to conclude Nestorius findeth out that and therfore necessary it is for the avoiding of so great windings and turnings of divers errours that the line of expounding the Prophets and Aposties be directed and drawn according to the rule of the ecclesiasticall and Catholick sense Again in the Catholick Church we are greatly to consider that we hold that which hath been beleeved every where alwayes and of all men for that is truly and properly Catholick as the very force and nature of the word doth declare which
had not the prophane licentiousnesse of hereticall curiositie by inventing I know not what new opinion spotted and discredited all his former labours whereby his doctrine was accounted not so much an edification as an ecclesiasticall tentation CHAP. VII HEre some man perhaps requireth to know what heresies these men above named taught that is Nestorius Appollinaris Photinus This pertaineth not to the matter whereof we now intreat for it is not our purpose to dispute against each mans particuler error but only by a few examples plainly and clearly to prove that to be most true which Moyses saith that if at any time any ecclesiasticall doctour yea and a Prophet for interpreting the misteries of the prophetical visions goeth about to bring in any new opinion into the Church that the providence of God doth permit it for our proofe and triall But because it will be profitable I will by a little digression briefely set down what the forenamed hereticks Photinus Apollinaris and Nestorius taught This then is the heresie of Photinus he affirmeth that God is as the Jewes beleeve singular and solitary denying the fulnesse of the Trinitie not beleving that there is any person of the word of God or of the holy ghost he affirmeth also that Christ was only man who had his begining of the virgin MARY teaching verie earnestly that we ought to worship only the person of God the father and to honour Christ only for man This then was Photinus opinion now Apollinaris vaunteth much as though he beleved the unitie of Trinitie with full sound faith but yet blasphemeth he manifestly against our Lords incarnation For he saith that our Saviour either had not mans soul at all or at least such a one as was neither indued with mind or reason furthermore he affirmeth that Christs body was not taken of the flesh of the holy virgin MARY but descended from heaven into the wombe of the Virgin holding yet doubtfully inconstantly some time that it was coeternall to the word of God some time that it was made of the divinitie of the word for he would not admit two maner of substances in Christ the one divine the other humane the one of his Father the other of his Mother but did think that the verie nature of the word was divided into two parts as though the one remained in God and the other was turned into flesh that wheras the truth saith that Christ is one consisting of two substances he contrary to the truth affirmeth of the one divinitie of Christ to be two substances and these be the assertions of Apollinaris But Nestorius sicke of a contrarie disease whilest he faineth a distinction of two substances in Christ suddenly bringeth in two persons and with monstrous wickednes will needs have two sonnes of God two Christs one that was God and another that was man one begotten of the Father another begotten of his Mother And therefore he saieth that the holy Virgin MARY is not to be called the mother of God but the mother of Christ because that Christ which was borne of her was not God but man And if any man think that in his books he saith there was one Christ and that he preached one person of Christ I must needs confesse that he lacketh not ground to say so for that he did either of craftie pollicie the rather to deceave that by some good things he might the more easely perswade that which is evill as the Apostle saith By the good thing he hath wrought me death R. 7. Wherfore either craftely as I said in certaine places of his writings he vaunteth to beleeve one person in Christ or else surely he did hold that after our Ladies deliverie two persons became in such sort one Christ that yet in the time of our Ladies conception or deliverie and for some time after there were two Christs and that Christ was born first like unto another man and only was man and not yet joyned in unitie with the person of God the word and that afterward the person of the word descended down assuming and joyning him self to that man in unitie of person and although he now remaine in glorie assumpted for some time yet there seemeth to have been no difference betwixt him and other men Thus then Nestorius Apollinaris Phatinus like mad doggs barked against the Catholick Church Photinus not confessing the Trinity Apollinaris maintaining the nature of the Word convertible and not confessing two substances in Christ denying also either the whol soul of Christ or at least that it was indued with mind and reason beleeving for his pleasure what he liked of the second person in Trinitie Nestorius by defending either alwayes or for some time two Christs But the Catholick Church beleeving aright both of God and of our Saviour neither blasphemeth against the misterie of the Trinitie nor against the incarnation of Christ for it worshipeth one Divinitie in Trinitie reverenceth the equalitie of the Trinitie in one and the same majestie confessing one Christ not two and the self same both God and man beleeving in him one person yet acknowledging two substances but yet beleeving one person two substances because the word of God is not mutable that it can be turned into flesh one person least professing two sonnes it may seeme to worship a quaternitie and not to adore the Trinitie CHAP. VIII BUt it is worth the labour to declare this matter more plainly more substantially more distinctly In God is one substance and three persons in Christ be two substances but one person In the Trinitie there is another and another but not another and another thing In our Saviour is not another and another but another another thing How is there in the Trinitie another and another but not another and another thing Marry because there is another person of the father another of the sonne and another of the holy ghost But yet not another another nature but one the self same How is there in our Saviour another and another thing not another and another because there is another substance of the divinitie and another substance of the humanitie but yet the deitie and the humanitie is not another and another but one and the selfe same Christ one and the same sonne of God and one and the selfe same person of the selfe same Christ and sonne of God As in a man the body is one thing and the soule is another thing but yet the body and the soule are but one and the selfe same man In Peter Paul the soule is one thing the body is another thing and yet the body and the soule are not two Peters nor the soule is not one Paul and the body another Paul but one and the selfe same Peter one and the selfe same Paul subsisting of a double divers nature of the body and the soule So therefore in one and the selfe same Christ there are two substances but one a divine
he was with all men in what glory in what credit grace Who more zealous in religion repaired not to him from the furthest parts of the world What Christian did not almost worship him as a Prophet What Philosopher did not honour him as a master how greatly he was reverenced not only of private men but also of the Empire it self histories doe speak which report that he was sent for of Alexander the Emperours mother to wit for the merit of his heavenly wisdome with the grace and love whereof he was inflamed His epistles also testifie the same thing which with the authoritie of a Christian master he wrote unto Philip the Emperour the first Christian amongst all the Romane Princes And if any man upon our report admiteth not the testimonie of a Christian touching his wonderfull knowledge and learning at least let him receive 〈◊〉 confession of an heathen Philopher For that impious Porphyrie â—h that himself being but yet as were a boy moved with his fame â—vailed unto Alexandria where 〈◊〉 did see him being then old but 〈◊〉 such a one and so learned as he â—t had attained to the perfection 〈◊〉 all knowledge Time would soonâ—â— fail me then I could touch though â—efly those notable gifts which â—â—re in that man all which notâ—â—thstanding pertained not onely to 〈◊〉 glory of Religion but also to 〈◊〉 greatnesse of the temptation For â—ho is he that would willingly â—â—ve forsaken a man of such wit 〈◊〉 so deep learning of so rare grace â—nd would not sooner have used â—â—at saying that he had rather erre â—ith Origen then believe aright â—â—th others And what should I â—â—y more the matter came to that 〈◊〉 that as the end shewed not an usuall and common but a passâ—â— dangerous tentation of so worthy man so famous a Doctour so noâ—ble a Prophet earried very manâ— from the true and sound faith of thâ—â— Church For this Origen so raâ—â— and singular a man abusing 〈◊〉 grace of God too insolently flattâ—â—ing himself too much in his owâ— wit believing himself more thâ— reason would little esteeming 〈◊〉 old simplicity of Christian relâ—gion presuming to be wiser then aâ—other contemning the traditions 〈◊〉 the Church and the old Fatheâ— documents waded so far in expounding certain chapters of the Scriptuâ—â— after a new fashion that he deseâ—ed that the Church of God shouâ—â— also say of him If there arise up the middest of thee a Prophet aâ—â— a little after thou shalt not hâ—â— quoth he the words of that Prâ—phet and again because quoth hâ— your Lord God doth tempt you whether you love him or no. And surely it is not only a tentation but also a great tentation when a man seduceth secretly and by little and little the Church depending upon him admiring his wit knowledge eloquence conversation and grace nothing suspecting him nothing fearing him suddenly from the old religion to a prophane and new doctrine But some will say that Origens books be corrupted I will not gaine-say it but rather wish it were so for that hath both been said written by some not only Catholicks but also Hereticks But this is now the point we are to consider that although not he yet the books passing abroad under his name are a great tentation which stuffed with many horrible blasphemies are read and used loved and liked not as the books of others but as his works so that although Origen gave no cause of erroneous doctrine yet his authoritie hath been the occasion why the errour hath been liked and followed The case also of Tertullian is the very same with the former for as Origen is to be thought the best amongst the Greek Doctours so Tertullian without controversie is the chief of all the latin For who was more learned then hee Who in Divinitie or Humanitie more practised for by his great and wonderfull capacitie of wit he attained to and understood all Philosophie all the sects of Philosophers all their authours and patrons all their learning all sorts of histories and studies And for his wit was he not so excellent so grave so sharpe that he almost undertook the overthrow of nothing which either by quicknes of wit or weight of reason he crushed not in peeces Now who is able to set down the commendation and praise which his stile and phrase of speech deserved which was so fraught I know not how with that force of reason that such as could not be perswaded were compelled whose almost so many words were so many sentences so many sences so many victories This is well known to Marcion and Appelles well known to Praxeas and Hermogenes the Jews understand this the Gentiles have tryed it the Gnosticks have proved it and divers others have felt it whose blasphemous opinions he hath overthrown with his many and great volumes as it had been with thunder lightning And yet this man after all this this Tertullian I say not holding the catholick religion that is the universal old faith being far more eloquent then faithful changing afterward his mind did at last that which the blessed Confessour Hilarie in a certaine place writeth of him He discredited quoth he with his later errour his probable writings and therefore he was also a great tentation in the Church But hereof I will say no more onely this I add that by his defending against the precept of Moses for true prophesies the new madnesse of Montanus springing up in the Church and those mad dreams of new doctrine of that frantick woman he deserved that we should also say of him and his writings If a Prophet shall rise up in the midst of thee and straight after thou shalt not heare the words of that Prophet Why so Because quoth he your Lord God doth tempt you whether you love him or no. We ought therefore evidently to note by these so many so great and divers others such weighty examples and by the law of Deuteronomie most clearly to understand that if at any time any ecclesiasticall teacher shayeth from the faith that gods providence doth suffer that for our triall whether we love him or no in our whol heart in our whol soul CHAP. XI WHich being so he is a true and perfect sincere Catholick that loveth Gods truth that loveth his body the Church that preferreth nothing before the religion of God nothing before the Catholick faith not any mans authority not love not will not eloquence not philosophie but contemning all these things setled in faith stable and permanent whatsoever he knoweth the Catholick Church universally in old time to have holden that he purposeth with himself onely to hold and beleeve and therefore whatsoever new doctrine and not before heard of such a one perceives to be brought in of some one man beside or contrary to the old Saints and Doctors let him know that doctrine doth not pertaine to religion but rather to tentation for his proofe and tryall especially being instructed with the saying
of the Apostle St. Paul For this is that which he writeth in his first epistle to the Corinthians There must quoth he be heresies also that they which are approved may be made manifest amongst you As though he should say This is the cause why the authors of heresies are not straight rooted out by God that the approved may be made manifest that is every one may appear how steadfastly faithfully and constantly he loveth the Catholick faith And certaine it is that straigh upon the springing up of any Noveltie the weighty corne is discerned from the light chaffe then is that easily blown out of the floore which before lightly remained in the floore for some by and by fly away others onely shaken are both afraid to perish and ashamed to returne remaining wounded half dead half alive like unto those which have drunk so much poison as neither killeth nor well digesteth neither bringeth death nor yet permitteth to live O the miserable state of such persons with what seas of cares with what storms are they tossed for some time as the wind driveth them they are caried away headlong into errour another time coming again to themselves they are shaken and beaten like contrary waves striving together sometime with rash presumption they allow such things as seem uncertain an 〈…〉 time of pusillanimitie they fear those things which are certaine doubtfull which way to take which way to return what to desire what to avoid what to hold what to let go which miserie and affliction of a wavering and unsetled heart were they wise is as a plaister of Gods mercy towards them For this is the reason why being out of the safe port of the Catholick faith they are shaken tossed almost killed with stormes and troubles to the end they should take down the sails of their proud mind which they vainly hoised up to the winds of novelties and so retire and keep themselves within the most sure port of their calme and good mother and first cast up those bitter turbulent waters of errours that afterward they may drink of the flowing rivers of lively and pure water Let them learn to forget that well which well they never learned and those articles which the Church teacheth and by reason are to be attained to let them in Gods name endeavour to understand and those which surpasse reason let them by faith beleeve CHAP. XII WHich being so often times calling to mind and remembring the self same thing I cannot sufficiently marvel at the great madnesse of some men at so great impietie of their blinded hearts to conclude at so great a licentious desire to errour that they be not content with the rule of faith once delivered us and received from our ancestors but do every day search seek for new doctrine ever desirous to add to change and to take away somthing from Religion as though that were not the doctrine of God which was once sufficiently revealed but rather mans institution which cannot but by continuall correction or rather corruption come to perfection Whereas the divine scriptures cry out Do not translate the bounds which thy fathers have set down and Do not judge over thy judge and the Serpent will bite him that cutteth the hedge and that saying of the Apostle by which all wicked novelties of all hereticks have often been cut in pieces as it were with a spirituall sword and alwayes hereafter shall be O Timothy keep the depositum avoiding the prophane novelties of voyces and oppositions of falsly called knowledge which certain promising have erred about the faith And yet for all this some there be so shameles so impudent so obstinate as not to yield to such force of divine scripture not to be moved with such weight of reason nor yet shaken with such heavenly hammers to conclude which will not be beaten in pieces with such celestiall lightning Avoid saith he the profane novelties of voices He saith not avoid antiquities he saith not avoid antientness nay rather sheweth what contrariwise should follow For if novelty is to be avoided antiquity is to be retained if novelty be profane antiquity is sacred And oppositions quoth he of falsly called knowledge Verily the name of knowledg in the Schools of Hereticks is false where ignorance is called knowledge mist reputed clearnesse and darknesse termed by the name of light Which certain quoth he promising have erred about the faith What promised they when they erred about the faith What else but I know not what new and unknown doctrine For you may hear some of them say O ye unwise and silly souls which commonly are called Catholicks come and learn the true faith which no creature understandeth besides us which hath been hidden many hundred of years past but of late hath been revealed and laid open but learn it privily learn it secretly for it will delight you And again when you have learned it teach it secretly that the world may not understand it that the Church may not know it for it is granted to few to understand the secret of so great a mystery Are not these think you the words of that Harlot which in the Proverbs of Solomon calleth unto her the passengers Who is quoth she most fool amongst you let him turn unto me Proverbs 9. And such as be of small judgement she exhorteth saying Touch willingly secret bread and drink sweet water privily What followeth But he knoweth not quoth he how in her company earthly men do perish Who be these earthly men Let the Apostle declare Those quoth he which have erred about the faith But it is worth the labour more diligently to examine the Apostle his whole Chapter O Timothy quoth he keep the depositum avoiding profane novelties of voices This exclamation O both sheweth foresight and also argueth charity for he foresaw certain errours which before-hand he was sorry for Who at this day hath the place of Timothy but either the whole Church or especially the whole body of Prelates who ought themselves to have the whole knowledge of divine religion and also to instruct others what is meant by keep the depositum Keep it quoth he for fear of thieves for danger of enemies lest when men be a sleep they oversowe Cockell amongst the Wheat which the sonne of man hath sowed in his field Keep quoth he the depositum What is meant by this depositum that is that which is committed to thee not that which is invented of thee that which thou hast received not that which thou hast devised a thing not of wit but of learning not of private usurpation but of publick tradition a thing brought to thee not brought forth of thee wherein thou must not be an authour but a keeper not a beginner but a follower not a leader but an observer Keep the deposttum Preserve the talent of the Catholick faith pure and sincere that which is committed to thee let that remain with thee and that deliver unto the
not what is superfluous she forceth not her own she maintaineth what is not her own shee usurpeth not but with all industrie laboureth only about this one thing that is by faithfull prudent handling of our forefathers doings what by them in times past was well entered begun she polisheth what then was well polished and declared she confirmeth what then was confirmed and defined she retaineth To conclude what hath she else endeavoured by the decrees of Councells but that that doctrine which before was simplie credited the same afterward should be more diligently beleeved that religion which before was taught more slowly the same afterward should be preached more instantly That faith which before was more securely reverenced the same afterward should more carefully be practised This I say alwayes and nothing els hath the Church provoked with the novelties of Hereticks set down by the decrees of her Councels to wit onely to confirme that to posteritie by writing comprehending a great summe of things in few words often times for more easie understanding to an old article of faith giving a new name which before by tradition she had received of her forefathers CHAP. XIV BUt to return to the Apostle O Timothie quoth he keep the depositum avoyd prophane novelties of voices Avoid quoth he as a viper as a scorpion as a baâ—ilisk least they infect thee not only by touching but also with their very eyes and breath What is meant by Avoid 1 Cor. 5. that is not so much as to eate with any such what importeth this Avoid if any man quoth he come unto you and bring not this doctrine what doctrine but the Catholick and universall that which with sound tradition of the truth hath continued one the self same through all successions of times and that which shall continue to the worlds end What then Receive him not quoth he into the house nor say God save you for he that sayeth unto him God save you communicateth with his wicked works Prophane novelties of voices quoth he What is Prophane Those which have no holines in them no jote of religion wholly unknown to the Church which is the temple of God Prophane novelties of voices quoth he of voices that is novelties of opinions novelties of things novelties of senses contrarie to our forefathers faith contrarie to antiquitie which if we admit and receive of necessitie the faith of our blessed ancestours either all or a great part of it must be overthrown the faithfull people of all ages and times all holy Saints all chast all continent all virgins all widowes all Clerks all Deacons all Priests so manie thousands of Confessours so many bands of Martyrs so many famous and great cities and commonwealths so manie Islands Provinces Kings countries kingdomes nations to conclude almost the whol world incorporated by the Catholick faith to Christ their head must needs be saied so many hundreds of years to have been ignorant to have erred to have blasphemed to have beleeved they know not what Avoid quoth he Prophane novelties of voices to receive which to follow which never was the custome of Catholicks but alwayes the propertie of hereticks And to say truth what heresie hath ever peeped forth but under the name of some certain man in some certaine place and at some certaine time Who ever set abroach any heresie who first devided not himself from the consent of the universality and antiquity of the Catholick Church Which to be true examples do plainly prove For who ever before that prophane Pelagius presumed so much of mans free will that he thought not the grace of God necessary to every particular good act Who ever before his monstrous disciple Celestiut denyed all mankind to be tyed and bound with the sin of Adams prevarication Who ever before facrilegious Arius durst tear in peeces the Unity of Trinity Who ever before wicked Sabellius attempted to confound the Trinity of Unity Who ever before cruell Novatian affirmed God to be so mercilesse that he had rather the death of a sinner then he should returne and live Who ever before Simon Magus punished by Apostolicall censure from whom that old sink of filthinesse came by continuall and secret succession unto Priscilian that was the last durst ever affirme that God our Creatour was the Authour of evill that is the Authour of our wickednes impieties and horrible crimes because God as he said so made mans nature that by a certain peoper motion and impulse of an inforced will it can do nothing else but sinne desire nothing else but to offend because being provoked and inflamed with the surious rage of all vices it is with an insatiable desire carryed away headlong into the pit and sink of all filthinesse Such examples are infinite which for brevity sake I omit by all which notwitstanding it appeareth plainly and clearly that it is an usuall and common thing in all Heresies to take great pleasure in prophane novelties to loath the decrees of our forefathers and so fall from the faith by pretending the false and counterfeit name of knowledge and learning contrariwise that this is proper to all Catholicks to keep that faith which the holy fathers have left and committed to their charge to condemne prophane novelties and as the Apostle hath already said again doth say If any man shall preach otherwise then that which is received to accurse him CHAP. XV. HEre happily some man may demand whether hereticks also do use the testimony of holy scripture To which I say that they do and that very earnestly for a man may behold them ranging coursing in every part of the Bible in Moses in the Kings in the Psalms in the Apostles in the Gospels in the Prophets for whether they be amongst their own brethren or with strangers whether in private or in publick whether in talking or writing whether in the house reasting or abroad walking they almost never alleadge any thing of their owne which they do not pretend to shadow with the words of sacred scripture Read the pamphlets of Paulus Samosatenus of Priscilian Eunomius Jovinian and the rest of such like pestilent Hereticks and you shall find through all their works an huge heap of examples almost no page omitted which is not coloured and painted with the sayings of the new and old testament But the more closely they lurk under the shadow of Gods law the more carefully are they to be feared the more narrowly to be watched for they know full well that their stinking and unsavory drugs be not likely almost to please any if simply nakedly they be set forth and therefore they do temper them as it were with the sweet powder of Gods word that he which would have contemned mans erroneous invention dares not so readily reject Gods divine scripture wherein they are like to those which minding to minister bitter potions to young children do first annoint the brimâ—â—â— of the cup with hony that thereby
unwary youth feeling the sweetnes may nothing feare the bitter confection This devise also practise they which upon noxious hearbs and juyces write the names of good wholsome medicines whereby almost no man reading the good superscription any thing suspecteth the lurking poyson The self same thing likewise our Saviour crieth out to all Christians Take ye heed of false prophets which come to you in sheeps cloathing but inwardly are ravening Wolves Ma. 7. What is meant else by sheeps clothing but the sayings of the Prophets and Apostles which they with sheep-like sincerity did weare like certaine fleeces of that immaculate Lamb which taketh away the sins of the world And what is to be understood by ravening wolves but the cruell and destructive opinions of hereticks which alwayes trouble the sheep-folds of the Church and by all means possible teare in pieces the flock of Christ But to the end they may more craftily set upon the sheep of Christ mistrusting nothing remaining stil cruel beasts they put off their wolvish weed and shroud themselves with the words of scripture as it were with certain fleeces whereby it hapneth that when the silly sheep feel the soft wooll they little fear their sharp teeth But what saith our Saviour By their fruits you shall know them That is when they begin not only to utter those words but also to expound them not only to cast them forth but also to interpret them then doth that bitterness break out then is that sharpness espied then is that madness perceived then is that fresh new poison ejected then are prophane novelties set abroach then may you see straight-way the hedg cut in two the old fathers bounds removed the Catholick doctrine shaken and the Churches faith torn in pieces Such were they whom the Apostle sharply reprehendeth in the 2. Epistle to the Cor. Chap. 11 For such false Apostles quoth he are crafty workers transfiguring them selves into the Apostles of Christ What is transfiguring them selves into the Apostles of Christ but this The Apostles alleaged the examples of scripture they likewise cited thē The Apostles cited the authority of the Psalms they likewise used it The Apostles used the sayings of the Prophets and they in like manner brought them forth But when that scripture which was alike alleadged alike cited alike brought forth was not alike in one sense expounded then were discerned the simple from the craftie the sincere from the counterfeit the right and good from the froward and perverse and to conclude the true Apostles from those false Apostates And no marvel saith S. Paul For Sathan himself transfigureth himself into an Angel of light it is no great matter therefore if his ministers be transfigured as the ministers of Justice Wherefore according to Saint Paul whensoever either false Apostles or false Prophets or false Doctours do bring forth the words of holy Scripture by which they would according to their corrupt interpretation confirm their errour there is no doubt but that they follow the crafty slight of their master which surely he would never have invented but that he knoweth very well that there is no readier way to deceive the people then where the bringing in of wicked errour is intended that there the authority of the word of God should be pretended But some will say how prove you that the Devill useth to alledge the Scripture Such as doubt thereof let them reade the Gospel where it is written Then the devill took him up that is our Lord and Saviour and set him upon the pinnacle of the Temple and said unto him If thou be the Sonne of God cast thy self down for it is written that he will give his Angels charge of thee that they may keep thee in all thy wayes in their hands shall they hold thee up lest perhaps thou knock thy foot against a stone Mat. 4 How will he think you handle poor silly souls which so setteth upon the Lord of Majestie with the authority of Scripture If thou be quoth he the Son of God cast thy self down Why so For it is written quoth he we are diligently to weigh the doctrine of this place and to keep it in mind that by so notable an example of the Scripture we make no scruple or doubt when we see any alledge some place of the Apostles or Prophets against the Catholick Faith but that by his mouth the Devil himself doth speak For as at that time the head spake unto the head so now the members do talk unto the members that is the members of the Devil to the members of Christ the faithlesse to the faithfull the it religious to the religious to conclude Hereticks to Catholicks But what I pray saith the Devil If thou be the Sonne of God quoth he cast thy self down That is to say Desirest thou to be the Son of God and to injoy the inheritance of the kingdome of Heaven Cast thy self down that is Cast thy self down from this doctrine and tradition of this high and lofty Church which is reputed to be the Temple of God And if any one demand of these Hereticks perswading them such things how do you prove and convince me that I ought to forsake the old and Universall Faith of the Catholick Church straight wayes is ready at hand For it is written and forthwith he will alledge you a thousand Testimonies a thousand Examples a thousand authorities out of the Law out of the Psalms out of the Apostles out of the Prophets by which expounded after a new and wicked fashion he would throw headlong unfortunate souls from the Tower of the Catholick Church into the deep dungeon of wicked Heresie Now with these sweet promises which follow Hereticks do wonderfully deceive simple men For they dare promise and teach that in their Church that is in the conventicle of their communion is to be found a great and speciall yea and a certain personall grace of God So that whosoever be one of their crew they shall straightwayes without any labour without any study without any industry yea although they never seek nor crave nor knock have such speciall dispensation that they shall be carried up with the hands of Angels that is preserved by Angelicall protection that they never hurt their foot against a stone that is that they never can be scandalized But some man will say If the Devil and his Disciples whereof some be false Apostles false Prophets and false Teachers and all perfect Hereticks do use the Scriptures cite their sayings bring forth their promises what shall Catholick men do How shall the children of the Church behave themselves How shall they in the holy Scriptures discern truth from falshood To which I answer that They must have great care as in the beginning of this Treatise I said holy and learned men taught me that they interpret the Divine and Canonicall Scripture according to the Tradition of the Universall Church according to the rules of the Catholick
almost all sufficient to have disputed of matters of faith Which great assemblie and meeting together although it might in some mans opinion have imboldened them to presume and determine somewhat of themselves yet they delivered nothing presumed nothing arrogated nothing to themselves but above all things they were very carefull not to leave any thing to posterity which before they had not received of their fore-fathers not thinking it sufficient to dispose well of the businesse then present but also to leave an example to their posterity how they in like manner should reverence the Religion of sacred Antiquity and utterly condemn the inventions of profane Noveltie We inveighed also against the wicked presumption of Nestorius who boasted that he was the first and the onely man which understood the Scriptures and that all others which before his daies preached and taught all that interpreted and expounded the word of God were ignorant and unskilfull that is all Priests all Confessours and Martyrs of whom some had expounded Gods law others allowed and believed them to conclude he maintained that the Church both now did erre and alwayes had erred because as he thought it had and did follow unlearned and erroneous Doctours All which albeit they were abundantly sufficient for the overthrow and extinguishing of all profane novelties Yet least that ought should in such plenty of proofs be wanting we added for a conclusion a double authority of the Sea Apostolick the one of holy Pope Xistus which venerable father now honoureth the Church of Rome the other of Pope Celestinus of blessed memory his predecessour which I have thought good also here to set down Pope Xistus then in his Epistle which he wrote to the Bishop of Antioch touching the cause of Nestorius saith thus Therefore quoth he because as the Apostle saith the faith is one that which evidently hath obtained to be so called let us beleeve and such things as are to be holden let us beleeve Afterward he prosecuteth and explicateth what those things be which are to be beleeved what they be which are to be kept saying thus Nothing quoth he is further lawfull for Novelly because it is convenient that nothing be added to Antiquity The faith and belief of our forefathers is clear and perspiouous let it not be troubled nor defiled with any permixtion of dirt or mire A postolically spoken in commendation of our forefathers faith to compare it to light and perspicuity and in likening novell prophaness to the admixtion of frith and mire Pope Colestinus likewise is of the same opinion for in his Epistle which he sent to the Priests of France wherein he reprehendeth their dissimulation in that by their silence they left the old saith destitute and suffered profane Novelties to spring up thus he writeth Worthily quoth he the cause doth touch us if with silonce we foster erâ— rour therfore let such men be corrected let them have no liberty to speake at their pleasure Some happily may doubt who they be whom he forbideth to have their liberty in speaking whether the preachers of antiquity or the inventours of novelties Let him speak and discharge the Reader of this doubt for it followeth Let Novelty cease quoth he if the matter be sa that is if that be true which divers accuse unto me your Cities and Provinces that through your pernicious dissimulation you cause them to yield unto certain new doctrine Therfore quoth he if the matter be so let Novelty cease to molest Antiquity This then was the blessed opinion of holy Celestinus not that Antiquity should cease to overthrow Novelty but rather that Novelty should give over to trouble Antiquity Which Apostolick and Catholick decrees whosoever resists first of necessity he must proudly contemn the memory of S. Celestinus who defined that novelty should give over to provoke antiquity Again he must jest and scoff at the decree of holy Xistus whose judgement is that nothing is lawfull for novelty because it is not covenient that ought be added to antiquity Again he must contemn the determination of blessed Cyrill who highly commended the zeal of venerable Capreolus in that he desired that the old Articles of Faith should be confirmed and new inventions utterly condemned Likewise he must reject the Councell of Ephesus that is the judgement almost of all the holy Bishops of the East who inspired by God would not decree that posterity should beleeve ought but that which the sacred Antiquity of our Forefathers agreeing together in Christ had holden and belceved who with their uniform allowing and acclamation testified that they all decreed all wished all gave judgement that as all Hereticks almost before Nestorius contemning antiquity and defending Novelty were condemned so likewise Nestorius himself the Authour of Novelty and impugner of Antiquity should be condemned Whose sacred consent and agreement proceeding from Gods goodnesse if a-any dislike what remaineth but that he maintain that Nestorius his profane opinion was unjustly condemned Finally he must also reject and contemn the universall Church of Christ and her masters the Apostles and Prophets and especially the doctrine of S. PAUL as dregs and drosse The universall Church because she hath alwayes religiously kept and maintained that faith which was once delivered S. PAUL because he hath thus written O Timothy keep the depositum avoiding profane Novelties of voyces And again if any preach unto you otherwise then you have received be he accursed So that if neither the Apostle his definition nor the Ecclesia sticall Canons ought to be violated by which according to the sacred consent of universality and antiquity alwayes all hereticks and lastly Pelagius Celestinus and Nestorius were justly deservedly condemned surely necessary it is that hereafter all Catholicks which desire to shew themselves true children of their mother the Church adhere joyn and stick close unto the holy faith of their holy Fathers detesting and abhorring pursuing and opposing the profane novelties of all profane miscreants whatsoever This almost is the summe of that which in these two Commonitory Books we have more amply discoursed of and now after the manner of recapitulation in fewer words gathered together that my memory for helping whereof I have wrote this Treatise may both with daily admonition be repaired and yet not overlaid with any tedious prolixity FINIS THE VERITY OF Christian Faith Written by Hierome Savanorola of Ferrara LONDON Printed by R. Daniel 1651. The Contents CHAP. I. THat there is a true Religion Page 1 CHAP. II. There are two sorts of Divine Worship Page 5 CHAP. III. That there is no better life then that of Christians Page 9 CHAP. IIII. There cannot be imagined the last end of any life better then that of Christians Page 13 CHAP. V. There can be no better means to attain unto eternall blisse then a Christian life Page 22 CHAP. VI. By Christian Religion man most assuredly obtains eternal blisse Page 28 CHAP. VII The truth of Christian Faith is proved