CHAP. 1.

INquiring therefore often­times with great care and very singular diligence, of very many excellent men, both for holinesse and learning, how I might by some certaine, and as it were generall and regular way, discerne the truth of the Catholicke faith, from the false­hood of wicked heresies, I recei­ued this answere alwaies from them all almost; That if either I, or any other would finde out the wiles of vpstart Hereticks, and escape their That is their deceit full reasons, wherby they seeke to catch & in­tangle men. snares, and continue sound and whole in a sound faith, he must fortifie his faith through the Lords as­sistance with a two-fold fence; namely first with the authority of Gods word: and then also [Page 4] with the tradition of the Catho­licke Church.

CHAP. 2.

HEre, it may be some man will aske; Seeing the Ca­non of the Scriptures is perfect, and that it is aboundantly suffi­cient of it selfe to all things, what need is there that the au­thority of the Churches vn­derstanding Quest. should be ioyned therunto? Surely, because al mē do not after one manner vnder­stand Ans. the holy Scripture, ac­cording to the height thereof; but diuers men interpret the sentences thereof diuersly, that there may seeme to be as many meanings thereof almost, as men. For Nouatian expounds it one way, Photinus another way, Sabellius thus, Donatus other­wise, [Page] Arrius, Eunomius, Mace­donius other waies, Appollinaris & Priscillianus by themselues, Iouinianus, Pelagius, Celestius another way, and finally, Ne­storius hath a sence by himselfe, And therefore by reason of so great deceipts, and windings of so different errours, it is ve­ry necessary that a man should interpret the Prophets and A­postles according as the Catho­licke Church doth vnderstand them.

CHAP. 3.

IN like manner, euen in the Catholike Church wee must haue a speciall regard, that we hold that which is, Euery where beleeued alwaies & of all: for this is truly and properly Catholike (as the very force & reason of [Page 5] the name declareth) which comprehendeth al things truly vniuersally. Now this we shall doe, if we follow Vniuersality, Antiquity and Consent. And wee shall follow Vniuersality thus, namely if we do confesse this one faith to be true, which the whole Church through out the world confesseth. We shall fol­low Antiquity, if by no meanes we reiect those interpretations, which we know to haue bene vsed and esteemed of our holy Elders and Forefathers. And Consent in like sort also, if euer in Antiquity we follow the de­terminations and iudgements of all, or surely of almost all Priests and Doctors.

CHAP. 4.

VVHat then shal a Chri­stian Quest. Catholicke do, if some few members of the Church shall cut themselues from the fellowship of the Ca­tholicke Faith? Surely what else, but preferre the soundnesse of Ans. the whole body before a noysom and corrupt member? And what Quest. if some new contagion shall indeuour the corruption, not of some small part of the Church onely, but euen of the whole body thereof also? In like manner then he shall bee Ans. carefull to cleaue fast vnto An­tiquity, which cannot now wholly be seduced by any no­uell deceipt. And what if euen Quest. in Antiquity it selfe the errour of two or three, or of a Citty, [Page] or of some Prouince be found out? Then his whole care shall Ans. be to prefer the decrees of the Vniuersal Church, vniuersally of old maintained, to the rashnesse or ignorance (if any such be) of some few persons. But what if some such thing breake out, Quest. where nothing of that nature may be found? Then shall hee Ans. compare the sentences and o­pinions of the Fathers toge­ther, and take Counsell of them: of those Fathers or El­ders (I meane) Or especi­all, duntaxat. onely, which though they liued not in one age and place, did yet continue in the fellowship and faith of one Catholicke Church, & were laudable Teachers: and whatso­euer he shall perceiue that not one or two alone, but that all alike with one and the same consent did openly, commonly, and [Page] constantly hold, write and teach, let him know that the same of him also is without any scru­ple to bee beleeued. But that those things, which wee say may be made more plaine, they are each of them to be cleered by examples, and to be a little more enlarged, least through affectation of too much bre­uity, the weight of things bee not perceiued, by reason of passing so swiftly ouer them in our speech.

CHAP. 5.

IN the time of Donatus, from whom sprang the Donatists, when as a great part of Aphrica had throwne themselues head­long into his furious errours, and when vnmindfull of their honour, religion and professi­on, [Page 7] they did preferre the sacri­legious headines of one man to the Church of Christ, then those Africans could of them all alone be safe within the san­ctuaries of the Catholicke faith, which hauing that wic­ked Schisme in detestation, ad­ioyned themselues to all the Churches of the world; lea­uing in truth a notable paterne to them that should come af­ter, namely how, and that also well, the soundnesse of all might be preferred before the fury of one, or but a few.

CHAP. 6.

IN like manner, when as the poyson of the Arrians had now corrupted not some fewe, but almost all the world, so as that well neere all the Latini ser­monis, that spake the Latine tongue. Latine [Page] Bishops being deceiued, partly by force and partly by fraude, knew not well, by reason of a certaine kinde of blindnesse, which had inuaded their vnder­standings, what course they were best to follow, when things were so confused: then whosoeuer was a true Louer & worshipper of Christ, the same by making more accoūt of the an­cient-faith, thē of nouel-falshood, was preserued from all infecti­ons of that contagious do­ctrine. The danger in truth of which time hath aboundantly shewed what great calamity the bringing in of that vpstart doctrine caused. For then were shaken not small things onely, but euen the greatest al­so. For not onely alliances, kindreds, friendships, and hou­ses were dissolued, but also Ci­ties, [Page 8] People, Prouinces, Nati­ons, yea, and the whole Romane Empire was vtterly shaken, and put out of order. For when that profane noueltie of the Ar­rians, as a certaine Bellona, & Furia were two heathen god desses: the one was ouer war, the other was the mother of fury. Bellona or Furia, had first captiuated the He means Constantius or Valens, or both: who were Arri­ans both. Emperour, and then brought all the Or princi­pall Courti­ers. chiefest a­bout him vnder new lawes, it ceased not afterwards to trou­ble & disorder all things, priuat and publicke, facred and pro­fane, and to haue no regard of that, which was good and true, but whomsoeuer it listed, to smite them downe, as from some place on high. Then were wiues defiled, widdowes robd, Virgins deflowred, Monaste­ries demolished, Cleargy-men disturbed, Leuites beaten, Priests banished, prisons, gaoles and mynes filled with [Page] the Antiquity acknowled­geth men li­uing to bee Saints: & not dead men onely, as some do, Saints: the greatest part of whom being driuen out of Citties forbidden to them, and exiled, were euen broken and consumed with na­kednesse, hunger, and thirst, a­mongst deserts, dens, wild beasts and rockes. But all these things did they for no other cause befall, but euen be­cause the superstitions of mans inuentions were taught for heauenly doctrine, because well-grounded antiquity was vedermined by wicked nouel­ty, because the ordinances of the Elders were violated, be­cause the decrees of the Fa­thers were repealed, because the determinations of the An­cient were disanulled, and for that the lust of profane and vp­start curiosity contained not it selfe within the most Heretiks break from their tea­chers, exor­bitate, & go an whoring after the idols of their owne braines. chaste [Page 9] limits of sacred and vncorrupt Antiquity?

CHAP. 7.

BVt (it will bee thought) perhaps wee faine these things through hatred of no­uelty and loue of Antiquity. Whosoeuer iudgeth this, let him giue credit at the least to blessed Ambrose, who in his second book to the Emperour, Gratian, himselfe bewailing the bitternes of the time, saith: But now, almighty God, quoth In sine cap. vlt. he, we haue beene sufficiently pu­nished by our owne destructi­on and bloud-shed for the slaughters of the Confessours, the banishments of the Priests, and for such wicked villany. It is cleare enough that they, which violated the faith, can­not [Page] be safe. In like manner, in the third booke of the same worke: Let vs, therefore keepe (saith he) the commandements of the Elders, that wee be not bold through vnciuill rashnesse to breake the seales, that are hereditary. Neither the Elders, nor the Power, nor the Angels, nor Archangels durst open that sealed booke of prophecy: the prerogatiue of explaning that Reu. 5. 3. 5. was reserued for Christ alone. Which of vs dares vnseale the That is, the holy Scriptures: so called, be­cause it is gi­uen them to keep, and teach: I meane Mi­nistets, which book is then said to be vnsea­led in our Authors sense, when it is viola­ted and cor­rupted. Sacerdoticall Booke, sealed of Confessours, and consecrated now with the martyrdome of many? which they, that haue bene compelled to vnseale it, yet afterwards haue sealed, when the fraud was condem­ned: they that durst not violate it, were Confessours and Mar­tyrs. How can wee deny their [Page 10] faith, whose victory we do ex­toll? Wee praise them I say, O venerable Ambrose, wee praise them indeed, and pray­sing wee wonder at them. For who is he, that is so mad, who though he be not able to ouer­take them, yet would not wish to follow, whom no violence hath driuen from defending of the faith of the Elders? Not threatnings, not flatterings, not life, not death, not the pa­lace, not Sergeants, not the Emperour, not the Empire, not men, not diuels, Whom (I say) the Lord, for their constant im­bracing of holy Antiquity, deemed meete for so great an office, as by them to repaire Churches ruinated, to quicken spirituall people extinguished, to put on the Crownes of Priests, that were deiected, to [Page] deface (a fountaine of vnfeig­ned teares being infused from heauen into the Bishops) those wicked (I say) not letters, but litures (blots or dashes) of no­uell impiety, and finally, to call back now almost all the world being strucken with the tem­pest of suddaine heresie: (I say to call it backe) to the ancient faith, from vp-start falshood: vn­to ancient soundnesse, from fu­rious and vnsound newnesse, and to the ancient light, from the blindnesse of nouelty.

CHAP. 8.

BVt in this certaine Diuine vertue of Confessions, that we are also euen most of all to mark, that then in the very An­tiquity of the Church, they vndertooke the defence, not of [Page 11] some part; but of the whole bo­dy. For it was not lawful for mē so great, and of such quality, to mantaine with so great con­tention & indeauour, the strag­gling & selfe-thwarting con­iectures of one or two, or to striue for the rash consent of some little Prouince: but fol­lowing the decrees and deter­minations of Apostolique and Catholicke truth, made by all the That is, the Mini­sters of the Gospell: so called, be­cause they did offer the people to God, as a sa­crifice: kil­ling their flesh with the Word, as with a sa­crifycing Knife. Priests of the holy Church, they choosed rather to betray themselues, then the faith which was held of old v­niuersally. Whereby they ob­tained also so great a degree of glory, as that they were right­ly and worthily counted not Confessours only, but the Prin­cipall of Confessours also. It behoueth therefore all true Catholikes vncessantly to medi­tate [Page] on this notable, and in­deede diuine ensample of those same blessed men: who shining like the He alludes to the Can­dlesticke in Exod. 25. seuen headed Candle­sticke, with the seuenfold light of the holy Spirit, haue shewed their posterity a most euident way, how the boldnesse of pro­phane nouelty may in all the vaine bablings of errours bee Or ouer­throwen, quasht, stay­ed, broken, c [...]nteratur. hence forth cooled with the authority of sacred Antiquity.

CHAP. 9.

NEither is this a new thing truly: for this custome was alwaies vsed in the Church, that the more any man flouri­shed in religion, the more rea­dy he was to withstand nouell deuices. The world is full of such examples. But, for breuity sake, wee will make choyce of [Page 12] some one, and this especial­ly from the Apostolicke Sea. In times past therefore Agrip­pinus, of venerable memory, Bi­shop of Carthage, held rebap­tization first of all men, against the Canon of the Word, against the Rule of the Uniuersall Church, against the iudgement of all his Fellow-priests, against the Or against the custome & ordin an­ces contra morem & in­stituta. manner and customes of the Elders. The which pre­sumption caused so great a mis­chiefe, as that it ministred a forme of sacrilege, not onely to all heretickes, but gaue oc­casion of error to some Catho­lickes also. When as all men therefore euery where vpon the nouelty of the thing cryed out against it, & all the Priests on euery side, did euery one in­deuour to resist it, then Pope Stephen, of happy memory, Bi­shop [Page] of the Apostolike See, with the rest of his Fellowes, but yet aboue the rest withstood it; deeming it, as I suppose, a thing beseeming, if hee did excell all the rest as much by deuout af­fection to the faith, as hee did surpasse them by the authority of place. Finally, in an Epistle which was sent into Affrica, the Apud Cypri. Lib. 2. Ep. 7. said Stephen ordeined in these words: That nothing should bee renewed, but that which is deliue­red. For that holy and wise man knew, that piety doth nothing else allow of, but that all things should with the same faithful­nesse bee reteined for the Chil­dren, with the which they were receiued of the Fathers, and that we ought to follow religi­on, not which way wee would lead it, but rather by that way it would lead vs, and that that [Page 13] is the propertie of Christian modesty and grauity for men not to deliuer their owne deui­ces to them, that so come af­ter, but to keepe the things re­ceiued of their Elders. What therefore was the issue then of all the matter? Surely what else, but that, which was vsuall, and accustomed? Antiquity namely reteined, and nouelty ex­ploded.

CHAP. 10.

BVt peraduenture then that Obiect. new deuise was destitute of means to defēd & beare it out. Yea verily, there was for it so Ans. great acutenes of wit, so great aboundance of eloquence, so great a number of maintainers, so great likelihood of truth, so many Oracles of Gods word, [Page] but indeede after a new and naughty manner vnderstood, that me thought all that con­spiracy could by no meanes be destroyed, vnlesse that selfe same vndertaken, defended, & commended profession of no­uelty, had forsaken the a­lone cause of so great an enter­prise.

To conclude, what force had that Affrican Councell or De­cree? Truly none, through the gift of God: but all things were abolished, made void, and tro­den vnder foot, as dreames, as fables, as things superfluous.

CHAP. 11.

AND ô the wonderfull change of things! The Authors of the same opinion are accounted Catholickes: but [Page 14] the Followers are iudged Here­tickes. The Maisters are absol­ued, the Schollers are condem­ned. The writers of the bookes shall bee the children of the Kingdome, but Hell shall re­ceiue the Defenders. For who would doubt that most blessed Cyprian, the Light of all the Saints, both Bishops and Mar­tyrs, together with the rest of his fellowes, shall reigne eter­nally with Christ? Or who on the contrary is so sacrilegious, as to deny that the Donatists, & those other pestilent wret­ches, which doe bragge that they rebaptize by the authori­ty of that Councell, shall burne for euer with the Diuell? Which iudgement truly to me seemeth to bee promulged of God, for their craftinesse especially, who when they go about to forge [Page] an heresie vnder another bodies name, do commonly lay hold of the writings of some ancient man something too couertly set out, which in respect of their darknesse, doe as it were, serue for their owne opinion: that that, which, I know not what, they doe bring forth, they may seeme to thinke, nei­ther first, nor all-alone. Whose wickednesse I iudge worthy double hatred: either therfore, because they are not afraid to proffer the poyson of heresie vnto others: or therefore also, because they do with a wicked hand blow vp, and winnow the memory of euery holy man, like ashes now raked vp, and diffame those things with a re­uiued opinion, which ought in silence to be buried; altoge­ther following the foote-steps [Page 15] of their father Cham, who not onely neglected to couer the nakednesse of venerable Noah, but told it also to the rest, that it might be mocked. Whereby hee did so grieuously sinne a­gainst child-like piety, as that his very posterity became ob­noxious to the curses of his sin: those brethren being blessed, and farre vnlike, who would neither distaine the nakednesse of their reuerend father with their owne eies, nor haue it lye open vnto other mens, but co­uered him, as it is written, with their faces backward: which is neither to approue, nor disclose Gen. 9. the error of the holy man: and therefore are they blessed in their posterity. But let vs re­turne vnto our purpose.

CHAP. 12.

WE should therefore great­ly feare the grieuous sinne of changing the By faith is not meant, the gift of faith, but the doctrine: not by which, but which wee do be­leeue. Faith, and of stairing Religion: from the which wickednesse wee are deterred, not onely by the dis­cipline of Ecclesiasticall Consti­tution, but also by the censure of Apostolicall authority. For all men know how grauely, how seuerely, and how earnest­ly the blessed Gal. 1. Apostle Paul inueigheth against some, that were too soone through their owne lightnesse, translated from him, who had called them to the grace of Christ, vnto another Gos­pel, which is not another: who had heaped to themselues Tea­chers after their owne 2. Tim. 4. desires, turning their eares from the [Page 16] truth, and turning themselues to fables, hauing damnation, 1. Tim. 5. because they haue broken the first faith. Who were by them deceiued, of whom the same Apostle writeth to the Romane brethren: Now I beseech you Rom. 16. 17 brethren, marke them, that cause dissentions & offences other­wise then the doctrine which yee haue learned, and auoyd them. For such serue not the Lord Christ, but their owne belly: and by faire speeches, and flattering seduce the hearts of the simple: which en­ter into houses, and lead captiue 2. Tim. 3. 6. silly women laden with sinnes and led with sundry lusts, euer learning, and neuer coming to the knowledge of the truth, Tit. 1. 10. 11 Uaine-talkers, and Seducers, which subuert whole houses, teaching things which they should not, for filthy Lucre sake. [Page] Men of corrupt mindes 2. Tim. 3. 8. Re­probate concerning the faith: proud, and knowing nothing: but 1. Tim. 6. 4, [...] doting about questions, and strife of words, destitute of the truth, imagining that gaine is godlinesse. Likewise also be­ing idle 1. Tim. 5. 13 they learne to goe a­bout from house to house, yea they are also bablers, and busi­bodies, speaking things, they ought not. Who 1. Tim. 1. 19 repelling a good conscience, as concerning faith, haue made ship-wracke. Whose prophane bablings fur­ther much vnto impiety, and their 2. Tim. 2. 17 word fretteth like a can­ker. And it fitteth well which is also written of them: 2 Tim. 3. 9 But they shall preuaile no further: for their madnesse shal be manifest vn­to all, as theirs also was. When therefore some such wandring vp and downe Countries and [Page 17] Cities, & carrying about their He alludes to Pedlars that go vp and downe to sell their Wares. Pedlary errors, had come al­so to the Galatians: and when as the Galatians hauing heard thē, being now affected with a cer­taine loathing of the truth, and casting vp the Manna of Apo­stolicke and Catholicke do­ctrine, delighted themselues in the filthinesse of hereticall nouelty, the Apostle did so ex­ercise his Apostolicall autho­rity, as that with all seuerity he did decree: But though either we (saith hee) or an Angel from Gal. 1. 8. Heauen preach vnto you otherwise then we haue preached, let him bee accursed. What is that which he saith, But though wee? Why does hee not rather say, But Quest. though I? The meaning here­of Answer. is this: Though Peter, though Andrew, though Iohn: Lastly, though the whole cōpany of Apo­stles [Page] shold preach to you other­wise, then we haue preached, Let him bee accursed. A terrible Curse, that to maintaine the constant embracing of the first He means not Faith, whereby we do beleeue, but which we doe be­lieue, that is, the doctrine of Faith, which was once for e­uer deliue­red to the Saints, as in Iud. 3. faith, he neither spared him­selfe, nor the rest of his Fellow­apostles. Yet this is but little, Although (saith hee) an Angell should from heauen preach vnto you, otherwise then wee haue prea­ched, let him be accursed. It suffi­ced not for the keeping of the faith, once deliuered to haue mentioned the nature of Man, vnlesse hee had comprehended also the excellency of Angels. Though We (saith he) or an An­gell from heauen. Not because the holy and heauenly Angels can now offend: but this is his meaning: If also (saith hee) that should bee, which cannot be, Whosoeuer hee be, that shall assay [Page 18] to change the faith, that was once deliuered, let him bee accur­sed.

CHAP. 13.

BVt hee spake, it may bee, Obiect. these things without due regard, and vttered them in an humane passion rather, thē decreed them with Diuine reason. Farre bee it from him, for hee goes on, and presseth Sol. this same point with a very ear­nest repetition: As wee haue Gal. 1. [...]. said before, quoth he, so say I now againe, If any preach vnto you otherwise, then that yee haue receiued, let him be accursed. He said not: If any preach vnto you besides that which ye haue receiued, let him bee blessed, praised and entertained: but let him be, quoth he, accursed, that [Page] is separated, put from the flock and excluded, least the cursed contagion of one Sheep should corrupt the harmelesse flocke of Christ, by a Or infecti­ous, contagi­ous. venemous mix­ture with them. Yea, but per­haps these precepts belong on­ly to the Galatians. Then these Obiect. things also are commanded to Sol. the Galatians onely, which are mentioned in the same Epistle after: such as are these; If wee liue in the Spirit, let vs also walk in the Spirit, let vs not be desirous of Gal 2. 25. 26. vaine glory, prouoking one another, enuying one another: and the rest. Which if it bee against sense, and if they be commanded vn­to all alike, it standeth with good reason that, as these com­mandements concerning man­ners, so those also concerning faith should equally belong to all.

CHAP. 14.

ANd as no man may pro­uoke, or enuy one ano­ther, so no man may receiue ought besides that, which the Catholike Church doth al­way preach. or else perhaps Obiect. it was at that time inioyned: that if any did preach other­wise, then was already prea­ched, hee should bee accursed: but not at this time there is no such commandement. Then that also, which hee likewise Sol: speaketh in the same Epistle, And I say, walke in the Spirit, and Gal. 5. 16. ye shall not fulfill the lust of the flesh, was at that time onely commanded, and is not now inioyned. But if it be both im­pious and pernicious so to thinke, it doth necessarily fol­low [Page] that, as these things ought to be obserued of all ages, so those things which are de­creed concerning the keeping of the faith without alteration, are commanded also to all ages. To preach any thing therefore to Christian There are now two sorts of Catholiks, Christian, & Antichristiā, the former are reall, the other (as the Iesuits) are nominall & titular. Catholikes be­sides that, which they haue re­ceiued, was neuer lawfull, is no where lawfull, and neuer shall be lawfull: and to accurse them, which preach any thing besides that, which was once receiued, hath beene euer be­hoouefull, is euery where be­hoouefull, and shall alwaies be behoouefull: Which things seeing they thus stand, is there any man either so bold, as to preach otherwise, then hath ben preached in the Church, or so light as to receiue otherwise, then that hee hath receiued of [Page 20] the Church? Let him cry, and cry againe, and againe, let him in his letters cry both vnto all, and alwaies, and euery where, He allu­deth to that in Act. 9. 15. euen that vessell of election, that teacher of the Gentiles, that Apostolique Trumpet, that Preacher of Men, and who knew the will of God, That if any one preach a new doctrine hee shall be accursed, On the contra­ry also certaine Frogs, and Gnats, and Flies, that shall perish, such as are the Pelagians, cry out against him, and that vnto Catholikes. We, say they, being Authors, Leaders, and interpreters, Condemne ye those things, which yee did hold, hold yee those things, which yee did condemne, Reiect yee the anci­ent faith, the Fathers ordinan­ces, and those things which the Elders haue committed to [Page] your trust and Receiue ye, What things I pray you? I tremble to speake them: for they are so insolent, that mee thinkes they This he saith to shew the ab­hominable­nes of their errours. cannot be without some vile offence affirmed, no nor in­truth somuch as refelled.

CHAP. 15.

BVt some man will say. Wherefore then doth God Quest. very often suffer certaine excel­lent persons in the Church to broach new matters vnto Ca­tholikes? It is a good question, and worthy to be diligently & Ans. largely answered. Which yet we must make answere to, not of our owne head, but by the authority of Gods word, and by the instruction of an Eccle­siasticall Teacher. Let vs there­fore heare holy Moses, and let [Page 21] him teach vs, wherefore lear­ned men, and such as by reason of the grace of knowledge be called also Prophets of the A­postle, are sometimes permit­ted to publish new doctrines, which the old Testament vseth allegorically to call Strange Gods; to wit, because Here­tiques worship their owne o­pinions, as the Gentiles doe their gods. Blessed Moses therefore in Deuteronomy wri­teth; Deut. 13. 1. 2' If there arise among you a Prophet, or which saith hee hath seene a vision: that is to say, a Teacher constituted in the Church, who is thought of his Schollers and Hearers to teach by some reuelation. What fol­loweth? And shall giue thee a Signe or Wonder, and the Signe or Wonder, which he hath spoken of shall come to passe. Doubtles [Page] some great, I know not what, Teacher is vnderstood, and in­dued with such knowledge, as who may seeme to his owne followers not onely to know things, that are within the reach of man, but also to fore­know things, which are aboue him, such almost as Ualentinus, Donatus, Photinus, Appollinaris, and the rest of that rabble, were by their Disciples crakt of to haue bene. But what followes, And shall say, quoth Moses? vnto thee, Deut. 13. 2. Let vs go and fol­low after other gods, which thou knowest not, and let vs serue them. What are those strange Gods but strange errours, which thou hast not knowne, that is to say, new, and not-heard-of? And let vs serue them, that is, let vs beleeue thē, follow thē. But what saies he last of all? Deut. 13. 3. Thou shalt not [Page 22] hearken, quoth hee, vnto that Prophet, or dreamer of dreames, And why, I pray thee, doth not God Or inhibit, hinder, let. prohibite that to bee taught, which hee doth forbid to be receiued? Because, saith hee, the Lord your God prooueth you, that it might appeare whe­ther you loue the Lord your God, withall your heart, and withall your soule. The reason is clee­rer then the light, why the pro­uidence of God doth some­times suffer certaine Teachers of the Churches to broach some new doctrines: that the Lord your God, quoth he, might try yee. And indeed it is no small temptation, when as he, whom thou countest a Prophet, the Disciple of the Prophets, and a teacher and defender of the truth, and whom thou dost exceedingly reuerence & loue, [Page] Shall on the suddaine closely bring in some hurtfull errours, which thou art neither able quickly to perceiue, as long as thou art led by a fore-stalled iudgement, concerning his old maisterlike authority: nei­ther dost thou easily thinke it lawfull, to condemne them, whilst thou art hindred by thine affection towards thine ancient Maister Or tea­cher..

CHAP. 16.

HEre some man may, per­haps desire that those things, which are in the words of holy Moses affirmed, may be by some Ecclesiasticall En­samples cleered. The desire is iust, and not long to be put off. For that we may beginne with the neerest, and those, that are [Page 23] manifest: what a temptation was that of late suppose wee, when as that wretch Nestorius, being suddenly turned from a Sheepe to a Wolfe, had begun to rend the Flocke of Christ? At False tea­chers are called Wolues, be­cause they bite and de­uoure the Sheep of Christ with their wicked errours: and like Wolues they are not of the Sheepe­heards fee­ding, but his foes. which time the very same per­sons, whom he did teare: for a great part of them as yet did verily think him to be a sheep, and therefore lay the more o­pen to his teeth. For who would easily imagine him to erre, whom he saw chosen with such iudgement of the Empire, and so highly fauoured of the Priests? Who being continual­ly honoured with the great loue of the Saints, and very great good will of the people, did openly preach the word of God, and confute also the hurt­full errours of Iewes, and Gen­tiles. By the which meanes I [Page] pray you, would hee not per­ssade any man that hid do­ctrines, preaching, and iudge­ment were right and sound? Who to make way for his one heresie inueighed against the blasphemies of all heresies. But this was that, which Mo­ses saith; The Lord your God proueth you, whether yee loue him or no. And that we may passe by Nestorius, in whom there was alwaies more wonderment then profite, and more fame then experience: whom the fauour of men, rather then of God, had for a while aduanced in the opinion of the common people: let vs rather speake of those, who hauing profited well and being full of industry became no small temptation to Catholike men.

As in Hungarie, in the memo­ry [Page 24] of our Ancesters He was Bishop of the Sirmitan Church: But a Galatian borne: skil­full in the Greeke and Latine tongues: he fostered a blasphe­mous error against Christ: and being a man of good parts other­wise, ouer­threw him­selfe with pride, (a moath that frets the cushion in which it bred) as some Anci­ents say. Photi­nus is said to haue tempted the Church of Sirmion. Where whē ­as with the great liking of al mē hee was called vnto the priest­hood, and had executed his of­fice for a time, like a Catholike, suddenly, like that euil Prophet, or Dreamer, which Moses spea­keth of, hee began to perswade the people of God, committed to his trust, to follow after strange gods, that is to say, strange errours, which before they knew not. But this is vsu­all, and that dangerous, because hee was furnished with no meane helpes to so great a wic­kednesse. For hee had a good wit, and hee was an excellent Scholler, and very eloquent, or powerfull in speech; able in both languages to dispute and write eloquently and substanti­ally: [Page] as appeareth by the mo­numents of his bookes, which hee hath written, partly in Greeke, and partly in Latine. But it was well, that the Sheepe of Christ committed to him, be­ing very watchfull and wary for the Catholicke Faith, had quicke regard to the words of Moses, who did forewarne them, and that, although they did admire the eloquence of their Prophet and Pastor, yet notwithstanding, they were not ignorant of the temptati­on. For whō before they follo­wed as the Such an one is euery godly and orthodoxall Bishop, and Pastor: who goes before his fellowes the Sheepe of Christ in life and do­ctrine, ring­ging the word of God in their eares: & be­ing at the controll of the chiefe Sheepheard, as well as the meanest in the flock. Bel-weather of the Flocke, euen him they fled frō afterwards, as from a Wolfe, Neither do wee come to know the perill of this Ecclesiasticall temptation by the example of Photinus, but of Apollinaris al­so, and are therby also admoni­shed [Page 25] to the more diligent kee­ping of the faith, which is to be kept. For he made his hea­rers to haue much a doe, and brought them into great straites. For whereas the au­thority of the Church drew them one way, the custome or conuersation & acquaintance of their Maister drew them backe another way: and so wag­ging, and wauering betwixt both, they see not which way they should rather chuse. But it may be he was a man, that might easily bee contemned. Yea verily, he was so worthy a man, and so qualified, as that he might in the most things be too soone beleeued. For who surpast him in acutenes of wit, practise, and in Schollership? How many heresies hee hath ouerthrown in many volumes, [Page] how many errours contrary to the faith hee hath confuted, that most excellent and very huge worke, consisting of no lesse then thirty bookes, doth witnesse, wherein he hath with a great masse of argumēts con­founded the furious cauils of Porphiry. It is too long to reckō vp all his workes, for the which he might intruth be matched, with the chiefest builders of the Church, had he not through that wicked lust of hereticall Humility is the nurse of verity, pride & cu­riosity be the founders of heresie. curiosity found out what nouelty I wot not, by the which he might both defile all his la­bours, as with the mixture of a certaine leprosie, and should haue his doctrine said to be not so much an edification, as an Ecclesiasticall tentation. Heere perhaps some may require at my hands, that I would shew [Page 26] them the heresies of these men, of whom we spake before; to wit, Nestorius, Apollinaris, and Photinus. But this is nothing to the matter; which now wee are in hand with. For our pur­pose is not to set downe the er­rours of all, but to shew the ex­amples of a few, whereby that may euidently and plainely be cleered, which Moses speaketh: Namely that, if at any time a­ny Ecclesiasticall Teacher, and hee a Prophet by reason of in­terpreting the mysteries of the Prophets, shal attempt to bring in some new point of doctrine into the Church of God, the Diuine prouidence doth suffer it to be done, that We might be proued.

CHAP. 17.

IT will not therefore bee a­mise by way of digression briefly to shew the opinions of the fore-named heretiques, that is, Photinus, Apollinaris, & Nestorius. This is then the do­ctrine of Photinus: that God is single and alone, and to bee con­fessed after a Iudaicall manner: he saith that there are not full three persons, neither doth he thinke, that there is any person of the Christ is called the Word: be­cause he is begotten of the Father, as words are of the mind: and because hee shewes his Fathers mind vnto vs. Word or Son of God, or any of the Holy Ghost: he doth also say that Christ is a meere man only, to whom he ascribeth a beginning from Mary: and this he teacheth by all meanes for a doctrine, That we ought to worship onely, the person of God the Father, and onely Christ the [Page 27] Man. These things therefore held Photinus. Apollinaris also doth as it were glory that hee doth consent vnto the vnity truly of the Trinity, and that with perfect soundnes of faith: but he doth by open profession blaspheme against the Incarna­tion of the Lord. For hee saith, that the soule of a man was ei­ther not at all in the flesh of our Sauiour, or else surely that there was such a one, as wanted vnderstanding and reason. Yea and he said, that the very flesh of our Lord was not of the flesh of the holy Virgin Mary, but that it came downe from heauen into the Virgin: and alwaies staggering and doub­ting, he said sometimes that it was coëternall with the God, the Word, sometimes that it was made of the Diuinity of the [Page] Word. For he would not that two substances should bee in Christ, one Diuine, and another Humane, one of a father, the other of a mother: but he im­magined that the nature of the Word was diuided, as though a part thereof remained in God, and the other had bene turned into the flesh: that, whereas the truth saith, that of two substan­ces there is one Christ, he being opposite to the truth might af­firme that of one Diuinity of Christ, there are two substan­ces. These then are the errours of Apollinaris.

Now Nestorius being sicke of a contrary disease to Apolli­naris, whiles he makes fare, as if hee did distinguish two sub­stances in Christ, all on the sud­den hee brings in two persons: and with incredible wickednes [Page 28] will haue two Sons of God, two Christs: One of them God, the other Man: one that is begot­ten of a Father, the other ge­nerated of a Mother: and there­fore hee doth affirme that holy Mary is not to bee called the Non The [...] ­t ocos [...]sed Chri­stoto [...]os. Mother of God, but the Mo­ther of Christ: to wit, because of her came not Christ, who is God, but he, which was man. If so be that any man thinke, that hee saith in his letters, that Christ is one, and that hee speaks of one person of Christ, let him not easily giue credit to him. For either hee hath deui­sed this shift through his skil to deceiue, that by good things he might the more easily perswade men also vnto euill: as the A­postle saith: It wrought death Rom. 7. 13. vnto me by that, which was good. Either therefore (as wee said [Page] before) to the end that hee might deceiue, he doth in some places of his writings glory that he doth beleeue on Christ, & one person of Christ: or else surely hee saith that two persons now after the Virgins deliuerāce did so meete and knit in one Christ, that yet he holds there were two Christs at the time of her conceptiō or deliuering, & a little afterwards. And where­as intruth Christ was at the first borne an Lo the fond cōceit of this here­tique! The Colt ruins if he haue the reines. ordinary and meere man, and not yet partaker of the vnity of the person of God the Word, afterwards the per­son of the Word assuming him descended into him. And al­though now being assumed he do remain in the glory of God, yet it seemeth to him that for some space there was no diffe­rence betwixt him, & other mē.

CHAP. 18.

THese things therefore Ne­storius, Apollinaris, & Pho­tinus like Not rage but zeale makes him thus to speake. A dog will bawle & bite: a mad dog will not stick to bite his maister, and that which he should not; & such are false tea­chers. madde dogs doe barke against the Catholicke faith; Photinus by not confes­sing the Trinity: Appollinaris in saying that the nature of the Word is conuertible, & not ac­knowledging two substances in Christ, and by denying either the whole soule of Christ, or at the least, the minde & reason in the soule, and by affirming that the Word of God was in stead thereof: & Nestorius, by auou­ching either that there are al­waies two Christs, or that there were two some while. But the Catholike Church iudging rightly both of God and of our Sauiour, blasphemeth neither against the mystery of the Tri­nity, [Page] nor against the Incarnati­on of Christ. For it worshippeth both one Diuinity in a perfect Trinity, and the equality of the Trinity in one and the same Maiesty, and acknowledgeth one Iesus Christ, not two, and that same is both God and Man. It beleeueth indeed that there is one person In him, but two substances: it beleeueth there are two substances, but one person; two substances, be­cause, the Word of God is not changeable, that it should be turned into flesh: and one person, least by professing two Sons, it may seeme to wor­ship a Quaternity (or Foure) & not a Trinity, or Three.

CHAP. 19.

BVt it is worth our labour to lay open this point with diligence more distinctly, and more plainly. In God there is one substance, but three persons. In Christ there be two substan­ces, but one person. In the Tri­nity there is Alius & alius, non ali­ud & aliud. distinction of persons, but no diuersity of na­ture. In our Sauiour there is diuersity of nature, but no diffe­rence of person. How is there Quest. in the Trinity distinctiō of per­sons, but no difference of na­ture? Namely, because there is Ans. one person of the Father, ano­ther of the Sonne, and another of the holy Ghost: but yet the nature of the Father, and of the Sonne, and of the holy Ghost, is not diuers, but one & the same. [Page] How is there in our Sauiour Quest. differēce of natures, but not of person? Surely because there is one substance of the Diuinity, & Ans. another of the Humanity: but yet the God-head and Manhead are not two persons, but one and the same Christ, one & the same Sonne of God, and one and the same person of one and the same Christ, and Sonne of God. As in a man the Flesh is one nature, and the Soule another: but the soule and the flesh is one and the same man. In Peter & Paul the soule is one nature, and the flesh another: but yet the flesh and soule are not two Peters, neither is the soule one Paul, and the flesh another Paul; but one and the same Peter, and one and the same Paul, subsi­sting of the double and diuers nature of the soule and of the [Page 31] body. So then in one and the same Christ there are two sub­stances: but one is diuine, the o­ther is humane: one of the Fa­ther God, the other of the Mo­ther, the Virgin: one coëter­nall and equall to the Father, the other consubstantiall to the Mother: yet one and the same Christ, in both the substance. There is not therefore one Christ God, and another Man: not one vncreated, and ano­ther created: not one that can­not suffer, and another, that can suffer: not one equal to the Fa­ther, another lesser then the Father, another of the mother: But one and the same Christ is God and Man: the same is vn­created, and created: the same could not bee changed, and could not suffer, the same was changed, and did suffer: the [Page] same is equall to the Father, & inferiour: the same was begot­ten of the Father before time, & the same is borne of his Mother in time: perfect God, and per­fect Man: in God is the soue­raigne Diuinity, in Man the whole Humanity: I say the whole Humanity, which com­prehendeth both the Soule and the Flesh: yea true flesh, our flesh, and the mothers flesh: a soule also indued with vnder­standing, furnished with iudge­ment & reason. There is there­fore in Christ, the Word, a Soule, and Flesh: but all this is one Christ, one Sonne of God, and one Sauiour and Redeemer of vs. And one, not by I wot not what corruptible confusion of the God-head and Man-head, but by a certaine entire and sin­gular vnity of person. For that [Page 32] coniunction doth not conuert and change the one into the o­ther (which is an errour proper to the Arrians) but hath so conioyned both the natures in one, that the singularity, or vni­ty of one & the same persō abi­ding alwaies in Christ the pro­perty of either nature remai­neth also for euer: so that verily the body doth neuer at any time begin to be God, nor cease at any time to bee a body: which is also made manifest by an ex­ample of an humane case. For neither for the present onely, but for the future also, euery man shall consist of body and soule: yet neither shall the bo­dy euer bee changed into the soule, or the soule into the bo­dy: but euery man being to continue euer, the difference of both the substances shall [Page] continue for euer in euery man: euen so in Christ also the property of both the substan­ces is to bee reteined of them both for euer, but yet the vnity of the person being preserued safe.

CHAP. 20.

BVt whereas wee doe often name this word Person, and say that God in person was made man, wee must greatly feare, that we do not seeme to say this, That God the word did onely by the resemblance of acti­on take vpon him those things, that appertaine to vs, and that hee wrought whatsoeuer belonged to the cōuersation of a man, as it were in shew, and not as a true Man: as is wont to be done on the stages, where [Page 33] one man doth suddenly repre­sent many persons, of the which himselfe is none. For as often as there is made a re­semblance of another mans action, the duties and deedes of others are so done, as that yet these men, that act them, are not the very same men, whom they do act, or counter­feit. For, that we may for illu­stration sake vse the ensamples of things secular, and which are vsed of the Manichees, whenas a Tragicall Player doth counterfeit a Priest, or a King, hee is neither a Priest, nor a King: for the action ceasing, those things also cease toge­ther, which that person had represented.

But from vs farre bee this cursed & wicked mockery. Let this madnesse be the Manichees, [Page] who being phantasticall Prea­chers, affirme that the Sonne of God, who is God, was not a man truely and substancially, but that hee resembled man by a certaine imaginary act and conuersation. But the Catho­licke faith doth so say that the Word of God was made Man, that hee tooke vpon him our nature and properties, not de­ceitfully, and in shew, but truly, and liuely: and that he did not resemble those things, which belong to the nature of man, as not his owne, but that hee did sustaine them rather, as being his owne: and that hee was al­together also the very thing, which hee did resemble. Euen as we our selues also in that we speake, vnderstand, liue, and subsist, wee doe not represent men, but wee are men. For [Page 34] neither Peter and Iohn (that we may especially speake of them) were men by imitating, but by subsisting. In like maner Paul did not counterfeit an Apostle, or resemble Paul: but hee was an Apostle, and Paul indeede: Euen so also God the Word by assuming and hauing the flesh, and by speaking, doing, and suffering by the flesh, yet with­out any corruption of his na­ture, vouchsafed verily to per­forme this, that hee might not resemble or counterfeit a per­fect man, but exhibite, that hee might not seeme, or be thought to bee a true man, but that hee might subsist, and bee one in­deede. Therefore as the soule vnited to the flesh, but yet not turned into flesh, doth not re­semble a man, but is a man, & is a man not in shew, but in sub­stance: [Page] so also the Word God by vniting himselfe vnto man without any cōuersion of him­selfe was made man not by cō ­fusion, not by imitation, but by subsisting. Let vs therefore vt­terly reiect all conceipt of that person, which is vsurped by counterfeiting, & resembling: where alwaies one thing is, and another thing is counterfei­ted: where hee that doth act or represent, is neuer he whom he doth act. For farre bee it from vs to thinke, that God the Word hath taken vpon him the per­son of man in this deceiptfull manner: but rather so, as that his substance continuing vn­changeable, and by taking vpon him the nature of a per­fect man, he might himselfe be flesh, a man, the person of a man: not counterfeit, but true: [Page 35] not by resemblance, but in sub­stance. To conclude, not such a one as ceaseth with the acti­on, or representatiō, but which alway abideth in the substance. This vnity therefore of person in Christ, was not made and perfected after the Virgin had brought him forth, but in the very wombe of the Uirgin.

CHAP. 21.

FOr we must be very wary that we doe confesse, that Christ not onely is one: but al­so that he was alwayes one: be­cause it is intolerable blasphe­my, though thou shouldest grant him to be one (person) now, yet to auouch that he was sometime not one, but two; to wit, one after the time of his Baptisme, but two at the [Page] time of his Birth. Which ex­ceeding great sacriledge sure­ly we shall not be able other­wise to auoid, but by confes­sing that man was vnited to God in the vnity of person, not at his ascension, or resurrecti­on, or Baptisme: but euen now in his mother, euen in the wombe, yea, euen in the very conception of the Virgin: by reason of which vnity of per­son those things, that are pro­per vnto God, are indifferent­ly and in common giuen to him being man, and those things, that are proper to the flesh, are ascribed vnto God. For thence it is that the holy Scriptures say, both that the Sonne of Man came downe from heauen, and that the Lord of glory was crucified vpon earth. Thence also it is that, [Page 36] because the flesh of the Lord was made, because the flesh of the Lord was created, the very word of God is said to be made, the wisedome of God is sayd to be filled, the Or thus, & is accor­ding to knowledge sayd to be created: e­uen as in, &c Science or knowledge of God is sayd to be created: euen as in respect of fore-knowledge his hands & his Psal. 22. 16. feet are sayd to be peir­ced. In regard, I say, of this v­nity of person that also hath by reason of the like mysterie pro­ceeded, that because the Flesh of the word was borne of his Uirgin-mother, that therefore God the word him­selfe should be most catholick­ly beleeued to be borne of the Virgin, and most wickedly de­nied. Which things seeing they thus are, God forbid that any man should go about to de­priue holy Mary of the priui­ledges [Page] of diuine fauour, as a speciall glory. For she is through a certaine singular be­nefit of our Lord and God, and her owne Sonne, to be most truly and most happily confes­sed the Dei non Deitatis: of God, not of the God head: for so hee had no mother. Mother of God. But she is not so the mother of God, as a certaine wicked he­resie surmiseth, which affir­meth that she is to be sayd to be the mother of God in name onely, as who forsooth did bring forth that man, which was afterwards made God; as we call one the mother of a Priest, or the mother of a Bi­shop, not because she did bring forth one, that was at his very birth a Priest or Bishop, but for that she brought one forth, that was afterwards made a Priest or Bishop. She was holy not by generation, but by rege­neratiō: her Sonne, that tooke flesh of her, gaue grace to her. Holy Mary is not, I say, so to be called the [Page 37] mother of God: but therefore rather, because, as hath beene sayd before, that holy mystery was accomplished euen in her sacred wombe, since by reason of a certaine singular and indi­uiduall vnitie of person, as the Word in the flesh is flesh, so man in God is God.

CHAP. 22.

BVt now according to those things, which haue beene briefly sayd before concerning the foresayd heresies, and the Catholicke faith; let vs for the refreshing of memory make a briefer and shorter rehearsall: to the end verily, both that be­ing repeated they might be better vnderstood, and that be­ing pressed they might more surely be remembred. Accur­sed [Page] therefore be Photinus for not acknowledging three di­stinct persons, & for affirming Christ to bee no more then a bare man. Accursed be Apol­linaris, that affirmeth the cor­ruption of the Diuinitie chan­ged in Christ, and denieth the property of a perfect man­head. Accursed be Nestorius, which denieth that God was borne of the Virgin, and affir­meth there are two Christs, & reiecting the faith of the Tri­nitie, bringeth in amongst vs a quaternity. But blessed be the Catholicke Church, which wor­shippeth one God in a perfect Trinity, and the equality also of the Trinity in one Diuinitie: so as that neither the singulari­tie of the substance confoun­deth the propertie of the per­sons nor the distinction of the [Page 38] Trinitie separate the vnitie of the Deity. Blessed, I say, be the Church, which beleeueth that there are two true and per­fect substances in Christ, but yet one person of Christ: so that neither the distinction of the natures diuideth the vnitie of the person, nor the vnitie of the person confounds the dif­ference of the substances. Bles­sed, I say, be the Church, which that it might acknowledge that Christ both is & was euer one, confesseth that man was vnited to God, not after his birth, but now euen in the mothers wombe. Blessed, I say, be the Church, which vnderstandeth that God was made man, not by the con­uersion of nature, but in regard of person; person, I say, not counterfeit and transient, but substantiall and permanent. I [Page] say, blessed bee the Church, which affirmeth that this vnity of person is so effectuall, as that by reason thereof the things of God are by a wonderfull and vnspeakable mysterie ascribed vnto man, and the things of man ascribed vnto God. For, because of that vnitie it doth not deny that man descended from heauen in respect of the God-head, and hath belieued, that God was made vpon earth, that he suffered, and was cru­cified in regard of the Man­head. To conclude, by reason of that vnity she doth acknow­ledge Man to be the Sonne of God, and God to be the Sonne of the Virgin. Holy therefore and venerable, blessed and in­uiolable, and to that celestiall praising, performed of the An­gels, altogether comparable [Page 39] be this confession, which glo­rifies God with a threefold sanctification. For therefore it doth especially Or preach. tel and glo­ry of the vnitie of Christ, least the mysterie of the Trinity should exceed. Be these things spoken by way of digressing, else where (if God shall please) they are more largely to be treated of, and vnfolded. Let vs now returne vnto our pur­pose.

CHAP. 23.

VVE sayd therefore be­fore, that in the Church of God the Teachers error was the peoples temptation: and that the tentation was so much the greater, by how the the learneder he was, that did erre. Which we taught first by the authority of Scripture, and [Page] then by Ecclesiasticall exam­ples; to wit, by reckoning vp them, that though they were for a time accounted sound in the faith, yet at the last did ei­ther fall into the sect of some other, or else deuised an heresie of their owne. A matter doubt­lesse of great moment, & both commodious to learne, and necessary to be thought of and remembred, the which wee ought diligently to illustrate and inculcate with the multi­tude of ensamples: that all Ca­tholikes for the most part may know, That they ought with the Church to receiue teachers, and not that they should with teachers forsake the faith, that the Church embraceth.

But in my conceit, though we might recken vp a number in this kind of tempting, yet [Page 40] was there almost none, that was so great a temptation, as was Origen: in whome there were many things so excellent, so singular, and so admirable, that any man might easily iudge At the first sight, before matters were scan­ned. at first that all his asser­tions were to be belieued. For if the life doth win authority, his industry, his chastity, pati­ence and sufferance was not small: if either kindred or lear­ning, Who more noble then he, who at the first was borne in that He was the sonne of Leonides, who dyed a Martyr vn­der Seuerus. family, which was made illustrious by Martyr­dome? And afterwards hauing for Christ lost not his father onely, but all his substance al­so, he did profit so much with­in the straites of holy pouerty, he did often, as they say, susteine afflictions for confessing the For his fa­thers goods were consis­cated to Se­uerus. He cals his pouerty Ho­ly: because it befel him by tyranny for religion sake. Lord. Neither indeed were [Page] these things onely in him, all which might afterwards proue a tentation: but hee had also such a notable wit, so pro­found, so acute, and so fine, that he did much and farre sur­passe almost all: and so great was the skill of this notable man in all knowledge and lear­ning, as that there were but few things in diuine philosophy, & of humane it may be almost none, which hee did not tho­rowly vnderstand. Who when he had atteined to the learning Cuius scientiae um Graeel encederent. of the Greekes, he gaue him­selfe, also to the study of the Hebrew.

But why should I speake of eloquence? whose speech was so pleasant, so delectable, and so sweete, that not words me thinkes so much, as hony see­med to flow out of his mouth. [Page 41] What incredible things did he bolt out and cleer by the force of disputation? What things seeming hard to be done, did not he make that they should seeme most easie? But he woue Obiect. his assertions, it may be, onely with the knots of arguments. Yea doubtlesse there was neuer Sol. any Teacher, which vsed more examples or proofes of holy writ. But he wrote, I beleeue, Obiect. but little. No man writ more: Sol. that I thinke all his works can­not onely not be read ouer, but indeede not so much as found. And who also, that he might not want any helpe to know­ledge, was furnished with ripe­nesse of age. But perhaps he Obiect. was not very happy in Disci­ples. Who euer more happy? For out of his bosome sprang innumerable Teachers, an infi­nity [Page] of Priests, Confessors and Martyers. And now what man is able to conceiue in what ad­miration, in what renowne and grace he was in with all men? What man a little more deuout then ordinary did not with speed resort vnto him from the farthest quarters of the world? What Christian did not reue­rence him almost as a Prophet, what Philosopher honor'd him not as a Maister? And how re­uerend he was accounted, not onely among priuate men, but euen of the chiefest in the Em­pire, the Stories doe declare, which say that he was sent for by the Mammaa. mother of Alexander the Emperour, intruth because of heauenly wisedome, which also he did much affect & loue. But the epistles also of the same mā beare witnes, which he wrot [Page 42] by the authority of Christian Teacher to Emperour Philip, who was the first Christian of all the Romane Princes. Con­cerning whose incredible knowledge, if any man beleeue not a Christian testimony, we being the relators, let him at the lest receiue a Pagan confes­sion, the Philosophers being the witnesses. For that wicked Porphicie saith that being mo­ued with his fame, he went, be­ing in a manner but a boy, to Alexandria, and that he sawe him there being now an olde man: but indeede so notably qualified, as one that had attai­ned to the height of all lear­ning. The day would sooner faile me, then I shall be able to touch euen the smallest part of those excellent things, which were in that man: which not­withstanding [Page] did not only per­teine to the glory of religion, but also to the greatnesse of temptation. For what man a­mong a thousand would easily cast off from him a man of such an excellent wit, so great a scholler, and of so great ac­count, and not rather vse that sentēce, So Cicero of Plato l. 1. Tusc. quaest. That he had rather erre with Origen, then iudge truly with other men? But what should I make many words? It so fell out, that not some humane, but (as the euent declared) a too dangerous temptation made by so great a person, so great a Teacher, so great a Prophet, did draw very many frō the sound­nesse of the Faith. Wherefore this Origen so great and so well qualified, whiles he doth inso­lently abuse the grace of God, whiles he makes too much of [Page 43] his own wit, and thinks so well of himself, whiles he contēneth the ancient simplicity of Chri­stian religion, whiles he pre­sumes he is wiser then all men, and whiles that contemning the traditions of the Church, and the He mea­neth their authority. maisterships of the Elders he doth after a new man­ner expound certaine places of the Scriptures, he hath deser­ued that it should be sayd vnto the Church of God concerning him also; If there arise among you a Prophet. And a little after, Deut. 13. 1. Thou shalt not, quoth he, listen to the words of that Prophet. And againe, Because the Lord your God, saith he, tryeth you, whether ye will loue him, or no. It was in­deed not onely a temptation, but euen a great temptation to remoue the Church, being Or com­mitted, de­liuered, ad­dicted, bent. giuen vnto him, and depen­ding [Page] vpon him, and through wondring at his wit, learning, eloquence, conuersation and reputation suspecting him not, nor fearing him (to remoue the Church, I say) all vpon the sudden by little and little from the ancient Religion to nouell profanenesse.

But some man will say that the bookes of Origen S. Ierome thinkes not so: vide Epis. ad Panima­chium, et Oce­anum. are cor­rupted. I gain say it not, but had rather too it were so. For that is both deliuered and written of some, not onely Catholikes, but also Heretiques. But that is it, which now we are to marke, that although he him­selfe bee not, yet the bookes, which are publiked vnder his name, are a great temptation, which being pestered with ma­ny wounds of blasphemies are both read & embraced, not as [Page 44] other mens, but as his owne: so that although Origen did not conceiue the error, yet Origens authority may seeme power­full to perswade the error.

CHAP. 24.

BVt Tertullians cōdition also is euen the same. For as he among the Greekes, so this man among the Latines is with­out doubt to bee reputed the chiefest of all our men. For who more learned then this man? who more exercised in diuinity, and in humanity? For verily he did with a certaine ad­mirable capacity of vnderstan­ding, vnderstand & compasse al Philosophy, and all the sects of the Phylosophers, the authors & abettours of the sects, and all their doctrines, and all man­ner of stories and studies. And did hee not excell for a wit so [Page] graue and vehement, as that he propounded almost nothing to himselfe to vanquish, which he did not either breake into with acutenesse, or strike out with weightinesse.

Moreouer, who can expresse the praises of his speech? which was replenished with such, I wot not what, vrgent argu­ments, as that whom he could not perswade, he forced to con­sent vnto him: whose sentences were almost as many as words: and as many victories as Or con­ceipts and opinions. sensus. rea­sons. This knew the Martio­nists, Apelles, the Praxeans, Her­mogenes, the Iewes, Gentiles, Gnostickes, and the rest, whose blasphemies he ouerthrew with his manifold & great volumes, as with certaine lightenings. And yet this man also, I say, this Tertullian being vnmind­full [Page 45] of the Catholicke doctrine, that is, the vniuersall and anci­ent faith, and much more elo­quent, thē happy, changing his iudgment afterwards wrought that at last, which the blessed Confessour Hilarie writeth of him in a certaine place; By the error (quoth he) which he fell af­terwards into, he made the workes, which he wrote well, to loose their reputation. And hee himselfe was also a great temptation in the Church. But of him I will say no more. This thing I will onely mention, that, because hee did against the commande­ment of Moses affirme that the new braine-sicke doctrines of Montanus arising in the Church, and that those madde conceits of He mea­neth Pris­cilla, and Maximil a, two Monta­nists. mad women, e­uen the dreames of an vpstart doctrine, were true prophecies, [Page] he did deserue that it should be said of him also and of his wri­tings; If a Prophet shall arise a­mong you. And againe. Thou shalt not heare the words of that Prophet. Why so? Because, saith he, the Lord your God tryeth you, Deut. 13. 3. whether you will loue him, or not. By these therfore so many, and so great examples in the Church, and by the rest of that nature, we ought euidently to marke, and to know more clearely then the light, that if euer any teacher in the Church shall wander from the faith, the prouidence of God doth Not cause, but suffer. suf­fer it to be done for our tryall to proue, whether we loue the Lord our God with all our heart, and with all our soule, or no.

CHAP. 25.

VVHich things, seeing they so stand, he is a true and right Catholicke, who loueth the truth of God, the Church, the body of Christ, and who preferres nothing to Gods Religion, nothing to the Catho­licke faith, not the authority, not the loue, not the wit, not the eloquence, nor the philo­sophy of any man: but contem­ning all these things, and abi­ding firme and stedfast in the faith, doth iudge that, whatso­euer he shall vnderstand to bee vniuersally held of old of the Catholicke Church, himselfe should hold and beleeue alone: but whatsoeuer nouell and strange doctrine hee shall per­ceiue to bee priuily brought in [Page] after by any one besides, or a­gainst the iudgement of all the Saints, hee knowes that it be­longs not to religion, but rather to tentation. And is also espe­cially by the speeches of the blessed Apostle Paul instructed: for this is that, which hee wri­teth in his first Epistle to the Corinthes: There must bee, saith he, heresies euen among you, that they, which are approued among you, might be knowen. As if hee should say; for this cause the Authors of heresies are not presently rooted out by God, that they, which are approued, might be seene: that is, that it might appeare, how sure, faith­ful and constant a louer of the Catholick faith euery mā is. And in truth, when euery nouelty co­meth vp, the weightinesse of the Corne, and the lightnesse of [Page 47] the Chaffe is presently percei­ued: at which time that is easi­ly shaken frō the Floore, which was held with no weight with­in the Floore. For some doe forthwith flye quite away, but others being onely driuen out, doe both feare to perish, and blush to returne, being woun­ded, halfe dead, and halfe aliue: as haiung drunke such a quantity of poyson, as neither kild them, nor was digested, as would neither make them dye, nor suffer them to liue. Oh mi­serable condition, with what waues of care, with what whirl­winds are they tossed! For som­times, which way the wind shal driue thē, they are carried with a violent error: sometimes re­turning to themselues, they are beatē back like cōtrary waues: somtimes by rash presumptiō they [Page] allow of those things, which seeme vncertaine: sometimes also through a reasonlesse feare they are afraid of those things, that are certaine: being vncer­taine which way to go, which way to returne: what to follow, what to fly, what to hold, what to let go. Which afflictiō verily of a doubting & wauering hart is the medicine of Gods mercy towards them, if they would be wise. For therefore are they tossed, beaten, and almost kil­led with sundry tempests of thoughts, out of the most A quiēt hauen in­deed: for out of this har­bour men are either tossed vpon the waues of errour, or swallowed vp. quiet hauen of the Catho­like faith, that they might let downe the sailes of a proud spi­rit spread out on high, which they did wickedly spread open to the winds of nouelties, and that they might retire and keep themselues within the most [Page 48] faithfull station of their gentle and good mother, and first vo­mit vp those bitter and trou­bled waters of errours, that they might bee able For a ves­sell is not capable of wine, till the water or dregs, that filled be emptied out. after­wards to drinke of the streames of liuing and springing water. Let them vnlearne that well, which they did not well to learne: and let them receiue by the vniuersall doctrine of the Church, what may bee vnder­stood: and what may not, let them beleeue.

CHAP. 26.

WHich things seeing that they are thus, reuoluing and recounting the same things oftentimes, I cannot sufficient­ly wonder that the madnesse of some men, that the vngodlines of their blinded vnderstanding, [Page] and lastly, that their lust of er­ring is so great, that they are not contented with the rule of beleeuing, which of old was once deliuered and receiued, but that they do dayly hunt af­ter change of nouelties, & euer delight to put some new matter to religion, to change & take a­way: as though it were not an heauenly doctrine, which suffi­ceth to haue beene once reuea­led, but an earthly institution, which could not otherwise bee perfited, but by continuall cor­rection, or rather reprehension: albeit the Oracles of God cry out; Thou shalt not remoue the Pro. 22. 28. ancient bounds, which thy Fathers haue set: And, Thou shalt not iudge aboue, or more then the Eccles. 8. 17. Iudge: And againe, Hee that Ecc. 10. 8. breaketh the hedge, a Serpent shall bite him: And that of the A­postle, [Page 49] wherewith all the wic­ked nouelties of all heresies are often cut in peeces, as with a certaine spirituall sword, and are alwaies to be dismembred; O 1. Tim. 6. 20. 21. Timotheus, keepe that which is committed to thee, and a­uoid profane Cainopho­nias, siue Cene­phonias. nouelties of words, or vaine bablings, and oppositions of knowledge falsely so called: which while some professed, they haue erred about the Faith. And for all this are there some found of such a marble fore­head, so impudent without all shame, and of such an ada­mant like obstinacy, as which would not yeeld to such hea­uenly speeches of so great im­portāce? which would not faint vnder such heauy weights? which would not be broken in peeces with such mighty ham­mers? finally, which would not [Page] be bruised with so great light­nings? Auoid, quoth he, pro­fane nouelties of words. He did say Antiquities, hee said not old: Yea hee doth plainely shew, what should follow on the con­trary, For if Nouelty must bee auoided, then Antiquity is to be maintained. And if Nouelty be profane, then Antiquity is sa­cred. And oppositions, quoth he, of knowledge salsly so named. A false name indeed is vsed among the doctrines of heretiques, that ignorance might bee coloured with the name of knowledge, and mystinesse with the name of cleerenesse, and darknesse with the name of light. Which, quoth hee, while some professed, they haue erred concerning the faith. What was that, which whiles they did professe, they fell away, but a new, I wot not [Page 50] what, and vnknowne doctrine? For you might heare some of them say: Come, O yee foolish and wretched men, who are commonly called Catholicks, and learne the true faith, which none, but we, doth vnderstand, which many by-past ages hath ben concealed, but was of late reuealed & disclosed: but learne ye by stealth, and secretly, for it shall delight you. And in like manner, when ye haue learned it, teach it closly, least the world doe heare it, least the Church take knowledge of it. For it is granted but to a few to con­ceiue the secret of so great a mystery. Are not these the words of that Harlot, which in the Prouerbs of Salomon calleth them that passe by the way, which goe right on their way? Who so is, quoth shee, the sim­plestPron. 9. 15. 16.[Page] among you, let him turne into me. And thē that, are voyd of sense, she exhorteth, saying: do yee glad­ly touch hidden bread, and drinke ye sweete water Furtim. by stealth. And what followes? But hee knowes not, quoth he, how that Terrigenae. Earth­lings do perish at her house. And who are those earthly men? Let the Apostle declare, euen they, saith he, which haue [...]. er­red about the faith.

CHAP. 27.

BVt it is worth the labour diligently to entreate of all that place of the Apostle. 1 Tim. 6. 20. O Timotheus, saith he, keepe that, which is committed to thee, auoiding profane nouelties of words. O: this exclamation be­tokens, both foreknowledge, and charity also: for hee did [Page 51] Foresee the errours, that were to be, for the which he was al­so Grieued aforehand. Who is Timotheus now at this day? but either the Vniuersall Church, or specially the whole compa­ny of Priests or Bishops, who should either haue themselues, or instill and teach vnto others the whole knowledge of Di­uine worship. But what mea­neth this, keepe that, which is committed to thee? Keepe it, saith he, for feare of Theeues, for feare of enemies: least, whiles men do sleepe, they should sow their darnall vpon that good seede of wheate, which the Sonne of man had sowne in his Field. Keep, quoth he, that which is committed to thee. What is that, which was Committed? That is to say, that wherewithall thou art put in [Page] trust, not that which thou hast deuised; that, which thou hast receiued, not that, which thou hast inuented: a matter not of wit, but of doctrine: not of priuate vsurpation, but of pub­lique tradition: a thing, that was brought vnto thee, and not which commeth from thee: as in which thou must not bee an Author, but a Keeper: not an Ordainer, but a Follower: not a leader, but one that is led. Keep, saith he, that which is commit­ted: keepe the Talent of the Catholicke Faith, inuiolated & vncorrupted. That which is committed to thy trust, let it remaine in thy possession, let it be deliuered of thee. Thou hast receiued Gold, repay Gold: I will not that thou shouldest bring mee one thing for ano­ther: I would not that instead [Page 52] of gold thou shouldest either impudently put lead, or deceit­fully brasse: I respect not the colour of the gold, but the nature surely. O Timotheus, O Priest, O Treatiser, O Teacher, if the gift of God shall make thee fit, be thou for wit, exer­cise, and doctrine a Bezaleel of Exod. 36. 1. the spirituall Temple, in graue the precious gemmes of Di­uine doctrine, fit them faithful­ly, adorne them discretly, adde lustre, fauour and comlinesse. Let that bee through thine exposition vnderstood more cleerely, which was before be­leeued more obscurely. Let the posterity reioyce that that was vnderstood by the meanes of thee, which antiquity be­fore did reuerence being not vnderstood: the same things which thou hast learn'd, do thou [Page] teach so, that, although thou speakest Or after a new fashion: Noue, non noua. newly, yet not new things.

CHAP. 28.

BVt it may be some mā saies: what? shall there then bee Quest. no progresse made of religion in the Church of Christ? Let there bee made verily, and as Ans. much as may be. For who is he, that is so spitefull to men, and so hatefull to God, as that goes about to prohibite that? But yet let it be so, that it may be indeed a proceeding, & not a changing, of the Faith. For that is to To pro­ceed or make pro­gresse. profite, that euery thing bee increased in it selfe: but that is changing, when a thing is altered from one thing to another. It behoueth there­fore, that the vnderstanding, [Page 53] knowledge, and wisedome, as well of each as of all, as well of one man as of the whole Church should by the degrees of ages and times increase, and profite much and greatly: but yet in their owne kind one­ly: to wit, in the same doctrine, in the same sense, and in the same iudgement.

CHAP. 29.

LEt the religion of soules resemble the state and na­ture of bodies, which although in the processe of yeares they declare and finish their propor­tions and degrees, yet do they continue still the same, which they were at first. There is much difference betwixt the flower of Child-hood, and the ripenesse of Old-age: but yet [Page] the very self-same men become old, which had bene yong: that albeit the very state and quali­ty of one and the same man bee altered, yet is he neuerthelesse one and the same nature, one and the selfe-same person. The members of sucking children are small, but of young men great: yet are they the ve­ry selfe-same. As many as are the ioynts of little ones, so ma­ny are there of men: and if those be any which come forth in ri­per yeares, they be now alrea­dy planted in the nature of the seede: so that no new thing comes out in old men after, which did not now before lye within them hid in their child­hood.

Whence it is manifest, that this is the lawful and right Rule of profiting, that this is the cer­taine [Page 54] and most excellent order of increasing: if so be that the number and degrees of age do alway discouer those parts and formes, when wee are greater, or elder, which the wisedome of our Creator did forme be­fore, when wee were little. If that the shape of man should afterwards be changed into the shape of another kinde, or if at the least wise the number of the members should be increa­sed or decreased, the whole bo­dy must of necessity either pe­rish, or become monstrous, or at the least be weakened. So al­so it is fitting that the doctrine of Christian religion should follow these rules or fashions of increasing: namely, that it should bee strengthened by yeares, inlarged by time, & ex­tolled with age: but yet remain [Page] incorrupted and pure, and bee compleat and perfect in all the measures of her parts, and in al her owne members, as it were, and senses: as which more ouer admitteth no change, no losse of property, nor indureth any variety of definition.

CHAP. 30.

FOr examhle sake: our El­ders sowed of old the Whea­ten seedes of the faith in this Corne field of the Church: it is vniust, and vnbeseeming, that wee their Posterity instead of the naturall and true Wheate, should make choice of the Cockle of errour put into the roome thereof. But this rather is right and agreeable, that the beginnings and the endings being correspondent to each [Page 55] other, we should reape and en­ioy of the increasings of a wheaten institution the fruit or graine also of wheaten do­ctrine: that whenas somthing out of those beginnings of the seeds is by processe of time shot vp, it may now both Laetetur, be manu­red: for lae­tamen is ma­nure, which being layd on the ground, doth make it flourish. Pallad. lib. 1. vseth this word: In lae­tandis, inquit arboribus crs tes facicmus. flourish, and be trimmed vp by husbanding: yet so as that nothing of the property of the sprout bee changed: though forme, shape, and distinction bee added, that yet the nature of euery kinde abide the same. For God forbid, that those rosy plants of Catholicke iudgment should bee turned into Thistles & Thornes. Farre be it, I say, that in this spirituall Paradise Dar­nell and Woolfe-bane should all vpon the sudden come from the sets and shootes of Cynna­mon and Balme. Whatsoeuer [Page] therefore is faithfully sowen of the Fathers in the Church, which is Gods 2. Cor. 3. 9. Husbandry, it behooueth that by the la­bour of the children the very same should be husbanded and lookt vnto: it is fitting that the very same should flourish and ripen, that the same should grow, & come to perfectiō. For it is lawfull that those ancient doctrines of heauenly Philoso­phy, should in processe of time bee exactly handled, trimmed, and polished but it is vnlawful that they should be changed, it is vnlawfull to mangle and to maime them. They may lawfully receiue clearenesse, light, and distinction: but it is needfull that they should re­teine fulnesse, soundnesse, and property.

CHAP. 31.

FOr if this licentiousnesse of wicked deceit be once per­mitted, I tremble to vtter what great danger may ensue of roo­ting out, and abolishing of re­ligion. For when any part of the Catholicke doctrine shall be reiected, others also, and o­thers after them, one after a­nother, will now as it were by custome and lawe be reiected and done away. Moreouer al­so, when the parts are each of them seuerely reiected, what will follow at the last, but that the whole should in like man­ner be refused? Yea, and con­trariwise, if nouelties shall begin to be mingled with antient do­ctrines, and forreine with dome­sticall, and profane with sacred, [Page] it cannot be but that this fashi­on will spread it selfe ouer all, that nothing in the Church wil hereafter bee left vntouched, nothing sound, nothing vncor­rupted: but that the An errour stifly main­teined is a filthy har­lot. Stewes of wicked and filthy errours should afterwards be there, where there was aforetime the Sanctuary of the chast and vn­defiled truth. But let godly deuotion driue this wicked­nesse from mens minds, and let this rather bee the fury of the wicked.

CHAP. 32.

BVt the Church of Christ, being a diligent and wary Keeper of the Doctrines, that are cōmitted to her, doth alter nothing in them at any time, [Page 57] diminisheth nothing, addeth nothing: shee cuts not off things, that are necessary, she ads not things superfluous, she looseth not her owne, she v­surps not strangers: but this one thing she studies with all diligence, namely, that by handling the antient doctrines faithfully and discreetly, she might perfit and polish those, if any, that haue bene shaped and begun of old: and if any be already perfectly declared and made manifest, that she might confirme & strengthen them: and that, if any be now confir­med and defined, she might conserue and keepe them. To conclude, what else did she e­uer labour by the Decrees of Councels, then that the selfe­same thing, which was Or barely. simp­ly beleeued afore, might more [Page] carefully bee beleeued after? that the very same thing, which was more slackly preached be­fore, might be more diligently preached after? that the very same thing, which was more carelesly kept before, might more carefully be husbanded after?

This thing, I say, she hath ai­med at alwayes, and at nothing else, being stirred vp with the nouelties of Heretiques. The Catholicke Church be the de­crees of her Councells hath done nothing, but that, what she had receiued before of the Elders onely by tradition, she might moreouer set the same thing downe in hand-writing for those also, that shold come after: comprehending a great deale of matter in a few words, and commonly expressing the [Page 58] thing by some conuenient new tearme for the clearenes of vn­derstanding, and not for any new meaning of the Faith.

CHAP. 33.

BVt let vs returne vnto the Apostle: O Timotheus, saith he, keepe that, which is commit­ted 1. Tim. 6. 20. to thee, auoiding the profane nouelties of words: Auoid them saith he, as a Viper, as a Scor­pion, as a Cockatrice: that they may not smite thee, not onely by touching, but by sight also, and by breathing. What is it 1. Cor. 5. 11. to auoid? Not to eate meate with such an one. What mea­neth this, Auoide thou? If there come any vnto you, saith Saint Iohn, and bring not this doctrine. 2. Ioh. 10. What doctrine meanes he, but [Page] the Catholicke and vniuersall, which both continueth by an vncorrupted tradition of the truth one & the same through­out all succeeding ages, and shall continue for euer and for euer, without end? But what followeth? Do not, quoth he, receiue him to house, neither bid 2. Ioh. 11. ye him God speede. For he, that biddeth him, God speed, is parta­ker of his euill deeds. Profane nouelties of words, saith Paul. What is profane? Such as are altogether voyde of holinesse and Porrò, fiue procul a sano religion: vtterly strange from the bosome of the Church, which is the temple of God. Profane nouelties of words, saith he: nouelties of words, that is, of doctrines, Or opini­on concer­ning things or matters. things, opinions: which nouelties are contrary to antientnesse, to an­tiquity.

[Page 59] Which if they should be re­ceiued, it cannot bee, but that the Faith of the blessed Fathers should be violated either all, or for a great part thereof at least: it must needs bee, that all the faithfull of all ages, all the Saints, all the chaste Or the continent, the virgins. the con­tinent virgines, that all the Cleargy, Leuites, and Priests, that so many thousands of Con­fessors, so great armies of Mar­tyrs, so great an assembly and multitude of cities and people, that so many Islands, Prouin­ces, Kings, Nations, kingdoms, countries, and finally, that now almost all the world, being in­corporated into Christ the Head by the Catholicke faith, it must needs bee, I say, that all these aforesaid, should be said to haue beene ignorant for so long continuance of time, to [Page] haue erred, to haue blas­phemed, and not to haue kno­wen what they should be­leeue.

CHAP. 34.

AUoid, saith he, profane no­uelties of words: which to receiue and follow was neuer the propertie of Catholickes, but alwayes of Heretickes. And in truth, what heresie was there euer, which did not spring vp vnder a certaine name, in a cer­taine place, and at a certaine time? Who euer brought vp heresies, but which first sepa­rated himselfe from the viuer­sall and antient consent of the Catholicke Church? Which that it was so, examples shew most cleerely. For who euer before that prophane Pelagius [Page 60] presumed that the power of Free-will was so great, that hee did not thinke that the grace of God was necessary to helpe it in good thngs in euery act? Who euer before Celestus his prodigious discipline denyed that all mankind was guilty of Adams transgression? Who before sacrilegious Arrius da­red to diuide the vnity of the Trinity, who durst confound the Trinity of vnity before wicked Sabellius. Who before most cruel Nauatianus affirmed that God was cruell, for that he had rather the death of him, that dyeth, then that he should returne and liue? Who before Simon the Magitian, whom the Apostle Acts 8. 21. cursed, from whom that whirle-poole of fil­thinesses flowed by a continual and hidden succession, euen vn­to [Page] Priscilianus the last and hin­dermost, (who I say, before that Simon) durst affirme that God the Creator is the author of euils, that is, of our abhomi­nable acts, impieties, and wic­ked enormities? For he did a­uouch, that God himselfe did with his owne hands create the nature of men so, as that by reason of a certaine proper mo­tion, or impulsion of a certaine necessary will, it could doe no­thing else, it could will nothing else, but commit sin: because it being chafed and inflamed with the furies of all vices, it is carried by an vnsaciable desire, into all the gulfes or whirle­pits of dishonest and filthy facts. Innumerable examples there are of the like nature, which for breuity sake we pre­termit: by al which yet we haue [Page 61] euidently and clearely inough shewed, that this with almost all heresies, is solemne, as it were, and That is, Heretickes count is a Law, and make it as a Trade. according to Law, to delight alwaies in prophane nouelties, to contemne the or­dinances of Antiquity, and through oppositions of know­ledge, falsly so tearmed, to make ship-wracke from the faith. On the contrary also, this is almost proper vnto Ca­tholickes to keep those things, Or which the holy Fa­thers left in their custo­dy, Diposit [...] patrum. which were left in the custo­dy of the holy Fathers, and were committed to them, and to condemne prophane nouel­ties, and, as the Apostle sayd, and sayd againe: If any shall Gal. 1. 9. preach otherwise then that which was receiued, to Anathematize or curse him.

CHAP. 35.

HEere some man perhaps may aske, whether Here­tickes Quest. also do vse the testimo­nies of the holy Scripture. In­deed Ans. they vse thē, and in truth with vehemency: for you may see thē flie through all & euery booke of the word of God, through the bookes of Moses, and of the Kings, through the Psalmes, Apostles, Gospels, Pro­phets. For whether it bee a­mongst their owne Followers, or with others: whether pri­uately, or publickly: whether in Sermons, or in Bookes: whe­ther at Banquets, or in the streetes: they neuer almost vt­ter any thing of their owne, which they labour not also to shadow with their words of [Page 62] the Scripture. Reade the pam­phlets of Paulus Samosatenus, of Priscillian, Eunomius, Ioui­nian, and the rest of those So he cal­leth pesti­lent, and pernicious Teachers: whose er­rors are as plague-soares, rot­ten and in­fectious. Plagues: you may see an infinite masse of examples, that no page welneere escapes, which is not painted and co­lored with the sentences of the Old, or New Testament. But they bee so much the rather to bee taken heede of, and feared, by how much the more close­ly they lurke vnder the sha­dowes of Gods word: For they know, that their stinking er­rours would not quikly bee pleasing almost vnto any man, if they should bee vented bare­ly, and as they are in their owne nature: and therefore they bespice them (as it were) with the word of God, that he, which would easily despise the [Page] errour of man, might not easi­ly contemne the Oracles of God. They doe therefore, as those are wont, which being to giue some bitter potions to children for to drinke, doe first rub their mouthes about with honey: that the silly little ones, hauing before felt the sweete­nesse, might not be afraid of the bitternesse. Which thing they also are carefull of, which set the names of medicines vpon ill hearbes and hurtfull Or drugs. syr­rops: that almost no body would suspect poyson, where he read a remedy written ouer.

CHAP. 36.

FInally, our Sauiour also cri­ed out for the same thing. Beware yee of false Prophets, Math. 7. 15. which in sheepes cloathing come [Page 63] vnto you: but inwardly they are rauening Wolues. What is sheepes cloathing, but the sentences of the Prophets and Apostles, which they with a certaine sheepe-like sincerity haue wo­uen as certaine fleeces for that immaculate Lambe, which ta­keth away the sinnes of the world? Who are rauening Wolues, but the sauage and rauening opinions or conceits of heretickes, which alwaies annoy the Foldes of the Church, and rend assunder the Flocke of Christ, on what part soeuer they are able. But that they may steale more slily vpon the vnwary sheepe, retaining still their woluish cruelty they lay aside their shape of a Wolfe, and wrap themselues within the sentences of the holy Scrip­tures, as it were, within cer­taine [Page] Sheepe-skinnes: that when a body hath felt afore the soft­nesse of the wooll, hee might not bee afraid of the bitings of the teeth. But what saith our Sauiour? Yee shall know Math. 7. 16. them by their fruits. That is, when they shall begin not on­ly now to vtter those sayings, but also to expound them: nor as yet to cracke of them only, but also to interpret them: then that bitternesse, thē the soure­nesse, and madnesse is percei­ued, then this new deuised poi­son will bee breathed out, then are prophane nouelties disclo­sed, then may ye see the bounds of the Fathers to be remoued, the Catholicke faith to be then but chered, and the doctrine of the Church torne in peeces.

CHAP. 37.

SVch were they, whom the Apostle Paul reproueth in his second Epistle to the Co­rinthes, saying: For such false 2 Cor. 11. 13. Apostles, saith hee, are crafty, workmen, transforming them­selues into Apostles of Christ. What meaneth this transfor­ming themselues into the A­postles of Christ? The Apo­stles alledged examples of the Or word Law of God, and so did they: The Apostles cited the authorities of the Psalmes, and so did they: the Apostles pro­duced the sayings of the Pro­phets, euen so did they too, not a iot the lesse. But when they had begun to expound those sentences diuersly, which they had alike alledged: then were [Page] the simple Apostles discerned from the subtill Apostles, the sincere from the counterfeite, the right from the peruerse, and finally, the true from the false. And no wonder, quoth he: For vers. 14. 15. Sathan himselfe trans­formeth himselfe into an Angel of light: it is no great thing there­fore, though his Ministers bee transformed as Ministers of righ­teousnesse. Therefore by the A­postle Pauls doctrine, so often as euer either false Apostles, or false Prophets, or false Tea­chers all edge the sentences of Gods word, with the which be­ing vnderstood amisse, they seeke to maintaine their owne errors, there is no doubt but that they follow the crafty de­uises of their Author: which he would neuer without doubt deuise, but that hee knowes, [Page 65] that there is no way at all more ready to deceiue, then that, where the deceit of a wicked errour is vnderhand introdu­ced, There the authority of Diuine sentences should bee pretended.

But some man will say: how Quest. is it proued, that the Diuell is wont to vse proofes of holy Scripture?

Let him read the Gospels, An. in the which it is written; Then the Diuell tooke him, that is, the Mat. 4. 5. Luk. 4. 9. Psal. 91. 11. Lord and Sauiour: and set him vpon a pinacle of the Temple, and said vnto him, If thou be the Son of God, cast thy selfe downe: For it is written, that hee hath giuen his Angels charge ouer thee (to keepe thee These words are not in the Gospell, though in the Psalme. in all thy waies:) and with their hands they shall lift thee vp, least it may bee thou shouldest dash thy foote against a stone. [Page] What will this Fiend do to sil­ly men, that set vpon the Lord of glory with testimonies of Scripture. If, quoth hee, thou be the Son of God cast thy selfe downe. Why so? For, saith he, it is written, The doctrine of this place is to bee diligently marked, and reteined of vs, that, when we shall see some al­ledge the words of the Apo­stles or Prophets, against the Catholicke Faith, we should in no wise doubt: considering such a remarkeable example of Euangelicall authority, that the Diuell speaketh by them. For as then the That is, the Diuell to Iesus, and Hereticks to true Catho­likes. Head spake to the Head, so now also the Members speake vnto the Members: to wit, the mem­bers of the Diuell, to the mem­bers of Christ, the vnfaithfull to the faithfull, the sacrilegious [Page 66] to the religious▪ finally, Here­tiques to Catholickes. But what I pray you, saith hee? If, quoth he, thou bee the Sonne of God, cast thy selfe downe. That is to say, thou wilt be the Son of God, and wilt receiue the inhe­ritance of the kingdome of heauen, Cast thy selfe downe: that is, throw thy selfe off from the doctrine and tradition of this high Church, which is also counted the Temple of God. 1, Tim. 3. 15.

And if any man should aske some hereticke which per­swades him to doe thus: How dost thou prooue, vpon what ground dost thou teach, that I ought to forsake the vniuer­sall and ancient faith of the Ca­tholicke Church? Hee would presently answer: For it is writ­ten. And forthwith hee pre­pares a multitude of testimo­nies, [Page] examples, and authorities, from the Law, frō the Psalmes, from the Apostles, from the Prophets, through the which being after a new and naughty manner interpreted, the vnhap­py soule might bee plunged headlong into the gulfe of he­resie. And now with those pro­mises following the hereticks are wont to deceiue vnwary men. For they presume to pro­mise and to teach. That in their Church, that is, in the conuenticle of their commu­nion, there is a great, and spe­cial, and in truth a certaine per­sonall grace of God, so as that they, whosoeuer they bee, that are of their company, without any labour, without any study, without any trauell, though they neither seeke, nor aske, nor knocke, are yet for all that [Page 67] so ordered by God, that being lifted vp in the hands of An­gels, that is, being preserued by Angelicall protection, they can neuer dash their foote against a stone, that is, they can neuer be scandalized, or offended.

CHAP. 38.

BVt some man doth say; If Quest. the Diuel and his Disciples do vse Diuine speeches, senten­ces, and promises, amongst whose Disciples some are Fals-apostles, & False-prophets, and False-teachers, and all of them generally heretiques: what shal Catholicke men, and the Chil­dren of the Church our Mo­ther, do? How shall they dis­cerne the truth in the holy Scriptures from falsehood?

Surely they shall haue speci­all Ans. care to doe this, which wee [Page] haue in writing set downe in the beginning of this aduertise­ment to haue beene deliuered vnto vs by holy and learned men: namely, that they doe interprete the holy Scriptures according to the traditions of the vniuersall Church, and by the rules of Catholicke do­ctrine: wherein also it is ne­cessary that they follow the v­niuersality, antiquity and con­sent of the Catholique and A­postolique Church. And if at any time a part shall rebell a­gainst the whole, if nouelty shall thwart antiquity, if the dissention of one, or of some few erronious persons, shall crosse the consent of all, or surely of the greatest number of Catholickes, let them pre­ferre the soundnesse of the whole to the corruptnesse of a [Page 68] part: in the which same vniuer­sall body, let them make more account of religious antiqui­ty, then of profane nouelty: & in like manner in the same an­tiquity, let them first and fore­most, afore all thinges preferre the generall decrees, if there be any, of an vniuersall counsell, vnto the rashnesse of one, or of some very few. Then second­ly, if that be not, let them fol­low, which is the next thing to it, the iudgements of many & great Teachers, that are agree­able one vnto another: the which being faithfully, soberly, and carefully obserued by the Lords assistance, we shall easi­ly perceiue all the hurtfull er­rours of the heretickes, which rise vp.

CHAP. 39.

HEre now I see it meete, that I should shew by ex­amples, how the profane no­uelties of Heretickes may bee both found out, and condem­ned, when the iudgements of ancient Teachers, agreeing one with another, are produced and compared. Which ancient consent of the holy Fathers wee should with great labour search out and follow, yet not in all the petty questions of Gods word, but onely, at the leastwise especially, in the rule of faith. But neither are here­sies alwaies, nor all of them thus to be impugned, but those onely that are new and fresh: namely when as they doe first arise, before they falsifie the [Page 69] Rules of the ancient faith, whiles they bee let with the straitnesse of the time it selfe, and before that, the poyson spreading it selfe farther about, they do attempt to corrupt the writings of the Elders. But heresies that haue gathered much ground, and are waxen old, must not this way be assai­led, because that by reason of long continuance of time, they haue had opportunity offered them, a great while to He is said to steale the truth, which writhes the Scriptures to his owne o­pinion or er­rour, peruer­ting their meaning. steale the truth. And therefore it behooueth vs either to confute those more ancient wicked Schismes or Heresies by no meanes, but by the sole autho­rity of the Scriptures, if neede be, or else verily to auoid them, being now of old confuted & condemned by the generall Councels of Catholike Priests. [Page] Therefore so soone as the rot­tennesse of euery wicked er­rour beginnes to breake out, and to steale for the defence of it selfe certaine sentences of Gods word, and to expound them falsely and deceitfully: the sentences or iudgements of the Elders are presently to bee gathered together for to inter­pret the Or Scrip­tures. Canon, by the which that nouell, and therefore pro­fane opinion, whatsoeuer it be which shall start vp, may with­out any coyle presently be de­scried, & without any retracta­tion condemned. But the iudgements of those Fathers onely are to be compared toge­ther, which liuing, teaching & cōtinuing, holily, wisely, & cō ­stantly in the Catholike Faith and Fellowship, obteined either to dye faithfully in Christ, or [Page 70] to be slaine happily for Christ. Whom to notwithstanding we must giue credit with this con­dition, that, that be accounted vndoubedly true, certaine, and sure, whatsoeuer either all of them, or the most, haue mani­festly, commonly, and con­stantly with one and the same meaning, as in a certaine vnani­mous Councell of Teachers, confirmed and established by receiuing, holding and deliue­ring it. But whatsoeuer any man shall conceite or thinke otherwise then all men, or else contrary to all men, though he be (o) holy and learned, though For the person doth not com­mend the faith, but faith the person. he be a Bishop, though he bee a Confessour and Martyr, let it be put apart from the authority of the commune, publicke and generall iudgement, amongst proper, hidden and priuate opi­nions: [Page] and let vs not with ve­ry great hazzard of our soules, after the wicked fashion of Heretiques, & Schismatiques, follow the nouell errour of one man, forsaking the truth of Catholike doctrine.

CHAP. 40.

THE holy and Catholicke consent of which blessed Fathers, least any man should vnaduisedly, it may be, thinke for to contemne, the Apostle saith in the first epistle to the Corinthians: And God indeede hath ordeined some in the Church: 1. Cor. 12. 28. as first Apostles, of which ranke he himselfe was one: secondly Prophets, as we reade in the Acts of the Apostles that Aga­bus was: thirdly Teachers, Acts 11. 27. 28. [Page 71] which are now called Treati­zers, Tractators, which by this same Apostle are sometimes called Prophets, because they open the mysteries of the Pro­phets to the people. Whosoe­uer therefore doth contemne these men, being set by God in sundry ages and places in the Church of God, whiles in the name of Christ they do deter­mine or iudge some one thing according to the meaning of the Catholicke doctrine, he doth not contemne Man, but God. And from whom, that no man should dissent, whiles with one consent they speake the truth, the same Apostle doth very earnestly desire, saying: Now I beseech you, Brethren, 1. Cor. 1. 10. that ye All speake one thing, and that there be no Schismes or dis­sentions among you: but be ye [Page] knit together in the same mind, and in the same iudgement. If so be that any man shall goe from their commune iudgement, he shal heare what the same Apo­stle saith; God is not the God of 1. Cor. 14. 33. dissention, but of peace: that is to say, he is not his God, which departeth from them, that doe ioyntly consent vnto the truth, but theirs, that continue peac­ably consenting with them: as, saith he, I teach in all the Chur­ches of the Saints, that is, of the Catholickes: which Churches are therefore holy, because they abide in the fellowship of the faith. And least any perhaps, the rest beeing vnregarded, should arrogate to bee heard himselfe alone, and that he a­lone should be beleeued, he saith a little after: Came the word of God out from you? either Uers. 36. came it vnto you onely? And least [Page 72] this should as it were for fashi­on sake be receiued, he hath added, saying, If any man thinke Vers. 37. himselfe to be a Prophet, or Spiri­tuall, that is, a teacher of spiri­tuall things, let him be with all diligence a louer of equality and vnitie: that in truth he do nei­ther preferre his own opinions to the rest, and that he go not from the iudgements of all. The commaundements of which things he which knowes not, saith Uers. 38. he: that is, hee which either learnes them not beeing vn­knowne, or which contemnes them being knowne, he shall not be knowne, that is, he shal be counted vnworthie to be by God respected among them, that are knit together in the faith, and made equall by hu­militie: then which euill I wot not whether any cā be thought to be more grieuous. Which [Page] yet we see to haue befallen, as the Apostle threatned, that Pe­lagian Iulianus, who either neg­lected to agree in iudgement with his Fellows, or else pre­sumed to diuide himselfe from them.

But it is now time, that we should produce that example promised, wherein and after what manner the iudgements of the Fathers are gathered to­gether, that by them the Rule of ecclesiasticall faith might be established by the decree and authority of a Councel. Which that it may be done more hand­somely, let this be the end now of this Aduertisement: that we may begin the rest of the things that follow with another be­ginning. The second Aduer­tisement hath fallen betweene, neither hath any thing more [Page 61] thereof remained, then the last parcell, that is, onely a briefe rehearsall of that, which hath bene more largely handled, which is also added after.

CHAP. 41.

THe which things seeing they thus stand, it is nowe time, that we should rehearse the summe of those things in the end of this second Aduer­tisement, which haue ben spo­ken of in these two. We haue sayd before that this hath euer bene, and is also at this day the custome of Catholickes to proue the true saith these two wayes: First, by the authority of Gods word: Secondly, by the tradition of the Catholike Church: not because the word alone is not sufficient of it selfe [Page] for all matters, but because ma­ny, whiles they expound the Scriptures, as they list them­selues, they conceiue sundry o­pinions, and errors. And there­fore that it is necessary, that the interpretation of the heauenly Scripture should bee directed by the alone Rule of Ecclesia­stical iudgement or vnderstan­ding: especially, in those que­stions at least, on which the grounds of all the Catholicke doctrine are layed. In like ma­ner we haue sayd, that we should againe haue regard in the Church her-selfe vnto the consent of All in generall, and also of Antiquity, least we should either bee broken off from the whole body (of the Church) being vnited and cou­pled together, and so become Schismatickes, or else be cast [Page 75] head-long from the antient re­ligion into nouell heresies. We haue also sayd, that in the very antiquity of the Church, two certaine things are earnestly and carefully to be obserued, to which all, that would not be Heretiques, should throughly cleaue: first, if any thing hath bene of antient time decreed of all the Priests of the Catho­licke Church by the authority of a generall Councell: se­condly, if any strange question should arise, when that in no wise might be found, that re­course should be had to the iudgements of the holy Fa­thers, of those onely, which in their times and places contei­ning all of them in the vnity of fellowship and of the Faith, were commendable Teachers. And that, whatsoeuer they [Page] should be found to haue held with one meaning and con­sent, that it should without a­ny scruple be iudged of the Church to be true and Catho­licke.

CHAP. 42.

VVHich-least we should seeme to set abroach through our owne presumpti­on rather, then by Ecclesiasti­call authority, we haue vsed the example of an holy Councell, which was held almost three yeares since at Ephesus in Asia, those most excellent men Bas­sus and Antiochus being Con­suls. Where when there was dispute about the confirming of the Rules of Faith, least per­haps any profane noueltie should steale in there after the [Page 63] manner of the (o) Ariminian Which re­ceiued Ua­lens the Ar­rian, hauing before con­demned him. Councels vnfaithfull dealing, this seemed to all the Priests, which had come thither to the number almost of two hun­dreth, to be a thing most Ca­tholicke, most commodious, and best to be done, that the iudgements of the holy Fathers should be brought foorth and shewed, of whom it should be manifest that some were Mar­tyrs, others Confessors, but that all had bene and had con­tinued Catholicke Priests: that so by their consent and decree the religion of the ancient do­ctrine might well and solemn­ly be confirmed, and the blas­phemy of wicked nouelty con­demned. Which when it was so done, then was that foresaid Nestorius iudged contrary to Catholicke Antiquity, but [Page] blessed Cyril to consent Ad verb. to sacred Antiquity. vnto it. And that the truth of those things might in no wise be cal­led into question, we haue also shewed the names and number (though we had forgotten the ranke) of those Fathers accor­ding to whose order therein concording and vnanimous iudgement both the sentences of holy Writ were expounded, and the rule of diuine doctrine established. Whom for the strengthening of our memorie it is not superfluous here also to recite.

These therefore are the men, whose writings, either as of Iudges, or as it were of Wit­nesses, were in that Councell shewed and recited; S. Peter of Perhaps it shold be read Bishop of Alex. for the Comma is wanting in some bookes. Alexandria, a Bishop, a most excellent Teacher, and a most blessed Martyr: S. Athanasius, [Page 77] a Prelate of the same Citty, a most faithfull Teacher, and a most worthy Confessor: Saint Theophilus, a Bishop of the same Citie too, a man very fa­mous for his religion, life, and learning, whom worthy Cyril did succeed, who doth at this time make the Church of A­lexandria famous. And least it should perhaps be thought to be the doctrine of one City & Prouince, there were ioyned also those Lights of Cappadocia, S. Gregory Bishop and Confes­sor of Nazianzum: S. Basil, Bi­shop and Confessor of Caesarea in Cappadocia: as also the other S. Gregory Bishop of Nysse, and for his faith, conuersation, vp­rightnesse, and wisedome, a man most worthy of his bro­ther Basil. But that it might be proued that not Greece alone, [Page] or that the East onely, but that the Weasterne and Latine world was alwayes also of that iudge­ment, certaine Epistles also were there read, written to certaine men by Saint Foelix, a Martyr, and S. Iulius, Bishops of the City of Rome. And that not only the head of the world, but that the sides also might giue testimony to that iudge­ment, there was taken from the South most blessed Cyprian, Bishop of Carthage, and a Mar­tyr; and from the North Saint Ambrose, Bishop of Millaine. All these Ad verb. of the sa­cred num­ber of the Decalogue. ten therefore were at Ephesus produced as Tea­chers, Counsellers, Witnesses and Iudges: whose doctrine, counsell, witnesse and iudge­mēt that blessed Synode main­teining, following, crediting, and obeying, did readily, dis­creetly [Page 65] & vnpartially giue sen­tence concerning the Rules of Faith. Although a farre grea­ter number of Elders might haue bene ioyned to these, yet it was not needfull: because it was not sitting that the time allotted for that businesse should be taken vp and spent with producing of a multitude of Witnesses, and for that eue­ry man is perswaded that those ten did differ nothing in a ma­ner in iudgement from all their other fellowes.

After all which things we haue also annexed the holy iudgement of Cyril, which things are conteined in the ec­clesiasticall acts. For after that the Epistle of S. Capreolus, Bi­shop of Carthage was read, who laboured and intreated no other thing, but that Noueltie [Page] being conuinced Antiquity might be beleeued, Bishop Cy­ril spake and defined to the same effect: the which it see­meth not vnfitting for the mat­ter in hand here also to inter­pose.

For hee saith in the end of the Acts; And this Epistle which was read, quoth he, of the reuerend & very religious Bishop of Carthage, Capreolus, shall bee faithfully re­corded, whose iudgement is mani­fest: for hee would haue the do­ctrines of the ancient faith confir­med, but nouell conceipts, and such as are superfluously deuised, and wickedly published, to bee reiected, and condemned. All the Bishops cryed together in signe of ap­probation; These are the words of vs all, we do all affirme these things, this is the wish of vs all. And what, I pray you, were the [Page 79] words and the wishes of all, but that That should bee embra­ced, which was anciently deliuered, and that That should be banished, which was newly deuised? After which things we wondred at & told of the great humility and holinesse of that Councell, and what a number of Priests there were, the greater part welneere being Metropolitanes, of such knowledge, and so well lear­ned, as that almost all of them were able to dispute of do­ctrines. Whom when the Con­gregation being assembled all together might seeme to in­courage, to vndertake and to determine something of them­selues, yet would they giue no­thing, presume nothing, arro­gate nothing to themselues at all: but by all meanes proui­ded, that they might not deliuer [Page] any thing to their posterity, which they themselues had not receiued of their Fathers, and that they might not only order the mat­ter well for the present, but giue example also to them, that should suceede, that they also might embrace the do­ctrines of sacred Antiquity, and condemne the deuises of prophane Nouelty. Wee in­ueighed also against the wic­ked presumption of Nestorius, because he boasted that he did first and onely vnderstand the holy Scripture, and that all those whatsoeuer were ignorāt of it, which being teachers be­fore him had handled the Ora­cles of God; to wit, all Priests, all Confessors and Martyrs: some of which had explained Gods word, and others had consented or giuen credit to [Page 67] the Explainers of it: and lastly, because he did affirme that the whole Church doth now erre, and that it hath alwaies erred, That is, the whole Church. which, as to him seemed, had both alwaies followed, and did (now) follow ignorant and er­roneous Teachers.

CHAP. 43.

ALl which things, though they cannot plentifully & aboundantly suffice to ouer­whelme and extinguish all prophane nouelties, yet least a­ny thing should seeme to bee lacking, where there is such plenty of proofe to cleare this point, we haue in the last place added a double authority of the Apostlicke See; namely one of the holy Pope, or For Papa, Pope, is Fa­theria name of old gi­uen to other Bishops, thē the Romane. Father Xistus, who like a reuerend [Page] man doth at this present ad­uance the Church of Rome: and the other of his Predecessor of blessed memory Pope Cale­stine, whose authorities wee haue deemed needfull heere al­so to interpose. Pope Xistus then saith in an Epistle, which he sent to the Bishop of Anti­och, about the cause of Nesto­rius. Therefore, quoth he, be­cause as the Apostle saith, there is one Faith, which hath eui­dently Ephes. 4. 5. preuailed, let vs hold those things that are to be be­leeued, and let vs beleeue those things that are to bee held. At the length hee sheweth the things, that are to bee held and beleeued, and saith; Let no li­bertie (quoth he) bee giuen at all to Nouelty, because it is fitting that nothing should be added to Anti­quity. Let the manifest faith and [Page 81] credulity of the Elders be troubled with no mixture of All cor­rupt cōceits of men are no better then mud, or mine: they are foule & filthy: and therefore to be shunned of such as would not be desiled. mire. Spee­ches altogether Apostolical, in that hee adornes the credulity or faith of the Elders, by com­paring it to the Light, for the manifestnesse or clearenesse of it, and describes nouell profani­ties, (or prophane nouelties) by likening them to the mixture of mire. But Pope Caelestine also deales in the like manner, and is of the same iudgement. For he saith in an Epistle which he sent to the French Ministers, re­prouing their conniuencie, be­cause they Or forsa­king the an­cient Reli­giō through silence. letting the anci­ent faith to be iniured through their silence, did suffer pro­phane nouelties to start vp. Iustly, quoth hee, the matter concernes vs, if we shall nou­rish an error with holding our peace. Let such men therefore [Page] be rebuked, let them not haue liberty of speech at such their pleasure. Some man here may Quest. peraduenture doubt, who those may be, whom hee forbids that they should haue libertie to speake what they list, whether the Preachers of Antiquity, or the Deuisers of Nouelty. Let him speake himselfe, and answer the doubting of the Ans. Readers. For it followeth: Let Nouelty cease, saith hee, if the case stand thus, that is, if it bee so, that some accuse your Cit­ties and Prouinces to me, be­cause you make them to giue consent to certaine Nouelties through your dangerous win­king at them. Let Nouelty therefore cease, saith hee, if the matter stand so, to inuade and incroach vpon Antiquity. This then was the blessed iudgment [Page 69] of blessed Celestine, not that An­tiquity should cease to ouer­throw Nouelty, but rather that Nouelty should cease to ga­ther ground vpon, and inuade Antiquity.

Which Apostolicke and Ca­tholicke decrees whosoeuer doth gainesay, hee must needs first of al triumph ouer the me­mory of Saint Celestine, who de­termined that Nouelty should cease to vexe and inuade Anti­quity: and in the second place scorne the decrees of holy Xy­stus, who iudged that no liberty at all should be granted to No­uelty, because it is meete that nothing shold be added to An­tiquity: yea & contemne the determinatiōs of blessed Cypri­an, who did greatly extoll the zeale of reuerend Capreolus, be­cause hee desired that the do­ctrines [Page] of the ancient Faith should be confirmed: and that nouell deuises should be condemned: and despise the Counsell of Ephesus also, that is, the iudge­ments of the holy Bishops almost of all the East, whom it pleased by Gods direction to determine that the Posteri­ty should beleeue no other thing, but that That is, which the holy Fa­thers agree­ing in Christ held of old before. which the sa­cred and in Christ vnanimous Antiquity of the holy Fathers had held, and who also with their cryes and exclamations witnessed with one consent, that these are the words of all, that they did all wish this, that they were all of this iudge­ment: that as almost all Here­tickes before Nestorius, despi­sing Antiquity, and desending nouelty should be condemned, euen so Nestorius himselfe also [Page] should be condemned as an au­thor of Nouelty, and an im­pugner of Antiquity, whose consent being inspired by an holy gift and of heauenly grace to whom it is displeasing. What else doth follow, but that he should affirme that the wickednesse of Nestorius was not iustly condemned, and last­ly also contemne the whole Church of Christ and his Tea­chers, Apostles, and Prophets; but yet especially the Apostle Paul, as certaine filth or off­scourings? Her, because she ne­uer departed frō the religion of the saith once deliuered vnto her to be husbanded & careful­ly lookt vnto: and Him, because he hath written; O Timotheus keep that which is committed vnto 1. Tim. [...]. thee, auoiding profane nouelties of words: And also, If any one shall Gal. 1.[Page] preach vnto you otherwise then that yee haue receiued, let him be accursed. If so be that neither Apostolicall ordinances, nor Ecclesiasticall decrees be to be broken, by the which accor­ding to the sacred consent of the vniuersall and ancient Church all Hereticks alwaies, and last of all Pelagius, Celesti­us, and Nestorius haue ben iust­ly and worthily condemned, it is necessealy doubtlesse for all Catholickes hereafter, which study to shewe themselues the lawfull Children of the Church their Hee that hath not the Church for his mother, hath not God for his father, nor Christ for his brother. Mother, that they should sticke and cleaue vnto, and dye in the holy faith of the holy Fathers: and that they should detest, abhorre, in­ueigh against, and persecute the profane Nouelties of pro­fane persons. These are well [Page 71] nigh the things, which being more largely handled in the two Aduertisments are cōtra­cted as a recapitulation ought to be, that my memory, for the helping whereof we haue done these things, might bee both Or men­ded, and re­paired. refreshed by being continu­ally put in minde, and not op­pressed with wearinesse, caused by long discourses.

Trin-vni Deo Gloria.